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The author is a defender of the Imams of Guidance who carried on the Shari’a of the Master of Messengers (S), raised the salient features of the creed, explained the Sunnah and promoted righteousness. The said Imams (‘a) disseminated the Islamic teachings whenever they had the opportunity to do so, braving numerous trials and tribulations, persevering in every hostile environment.

Their foes envied them while those who despised and hated them harboured a great deal of grudge against them.

The intestines of some of them were cut open while the livers of others were chopped. Swords severed their joints, and they were hurled into dark dungeons. Despite all of this, the light of the truth did, indeed, dispel the darkness of misguidance. Truth always subdues falsehood. Generations have been obliterated and new ones have come as the scholars of the Infallible Household remain vigilant as guardians of the Shari’a.

They took upon themselves to study and clarify its obscurities and comprehend its pith. The knowledge of Ahl al-Bayt (‘a) has received a great deal of attention and awarded a great deal of concern; therefore, major Islamic cities have been filled with many a genius and a scholar. These set up the rules and established the branches. Their pens delved into each and every field and wrote about every branch of knowledge and scholarship.

I find myself at this juncture reluctant to discuss the branches of knowledge about which they wrote or the arts they categorized according to queries, or the precious treasures for whose safeguarding they dedicated themselves. The libraries of the Western world, at major cities, are filled with large numbers of such great works.

The halls of their institutes are crowded with thousands of books which their pillars have recorded, not to mention what is available at Islamic cities in the East of great books and magnificent literary works. Publishing houses and scientific institutes came to their universities and scientific institutes and took to serious work, verifying what is written and bringing out what is treasured.

They kept explaining and critiquing, clarifying, comparing, and examining. Critics' pens dived into the depths in order to take out the jewels and the treasures therein. Opportunity was seized by every publishing establishment that loves knowledge or seeks wealth, for people are bent on ambitiously seeking knowledge, desiring to quench their thirst of the fountain of various branches of knowledge.

[The Hawza at] al-Najaf al-Ashraf is a pioneer in researching, teaching and writing since it was founded by the sect's mentor, al-Tusi, in the fifth Hijri century (the 11th century A.D.). Its study circles are crowded with exemplary scholars who shone like stars in the depth of the darkness and with dazzling suns during the period that followed our Imams' time.

They never ceased their march, nor did they ever put down the pens that they unsheathed to remove the doubts, nor did they abandon the pulpit. Sacred mosques are full of glorious mentors and brilliant and inspiring intellectuals: thinkers whose fountainheads are pure. We, therefore, find al-Najaf upholding its role of leadership. It is the ultimate desire of those who seek and appreciate knowledge, the final stop of those who pursue honours.

Do you think that its teaching staff and their status at “al-Fitiyya” would ever abandon it while the rays of the Master of the Learned, the Imam of the pious, the Commander of the Faithful, overwhelm the Islamic world, and the torches of his wisdom and teachings live in and fill the hearts? These are only some of the precious boons of the Master of the Wise, peace be upon him.

In the deluge of the waves of these scholarly floods did our master, whose biography is here discussed, live and grow up. He felt distressed at finding the legacy of Ahl al-Bayt (‘a) obscured in many respects, and it hurt him to see pens unconcerned about researching their ways of life and extracting what is hidden of their feats and merits.

Is not the Islamic library satisfied with these thousands of books and literary works that deal with Fiqh and Usul while the “struggle” of the masters of the world remains obscured and shadowed by misinformation, misrepresentation and distortion wrought by bygone antagonistic pens during periods when Ahl al-Bayt, peace be upon them, were not given any respite at all, nor were they befriended?

Horrible wars were waged against them and lies and fabrications invented in order to distort the facts relevant to them. How could such pens be otherwise especially since the oppressive authority and those in charge, during their time, felt jealous of them and schemed against them? False charges and deception were the outcome as those who flattered the rulers spread far and wide.

Due to his extensive knowledge of these narrators and liars and his familiarity with the names of fabricated personalities, our master whose biography we are discussing regarded it as his obligation, one mandated on him by the Imams, peace be upon them, to dedicate his efforts and energy to research and study what these Imams had taught, the knowledge which is now with us, and to clarify the reasons behind the confusion about and the historical context of those events.

He did all of this by applying the principles of comparison and deduction in order to deduce complex injunctions.

But he came to conclude that authorship should be restricted to explaining the biographies of these Imams and the details of the circumstances wherein they lived. Are we not being unfair to them, being able to write, having the knowledge, scholarship, and the tools of research at our disposal? Should we be too lazy to do so or feel reluctant to unveil the facts behind whatever dubiosity was cast on what actually befell them?

The Umayyads, the Zubayris, and the ‘Abbasides waged unrelenting wars against them in order to obscure their light and obliterate their legacy, utilizing those who followed and supported them. Is it not, then, obligatory on us to direct our energy to continue what they had started? In other words, should we not write books lauding them, so that we may thus support and assist their struggle, and so that we may show the glowing facts obscured by frivolous lies?

Did not our scholars delve enough into the questions of Fiqh, Usul, logic, and philosophy for many centuries, leaving nothing at all for anyone else to say or to discuss or to debate?! We have a moral obligation towards them. We should write about them and study their revivals and shed a light on their statements. We must refute the charges levelled against them and the skepticism.

He, may Allah have mercy on his soul, was of the view that an author should not exert his effort and exhaust himself in dealing with the branches of modern or ancient knowledge without allotting a portion of such effort or exertion to study their personalities and those of their offspring and followers who were hanged, jailed, or exiled to distant lands and who died while remaining firm in adhering to the lofty principles and to the true faith.

This is what he himself had written in the Introduction to his explanation of a poem by Shaikh Hasan son of Shaikh Kaďim Sabti, may Allah have mercy on his soul, known as “al-kalim al-tayyib.”

This is how he starts it: “It is, therefore, obligatory on us, having studied the basics of our beliefs, to look into their [Imams’] virtues, merits, and lifestyles, so that we may carry out our responsibility towards them on one hand, and so that we may emulate them and follow their recommendations on the other.”

He is ‘Abdul-Razzaq son of Muhammad son of ‘Abbas son of the scholar Hasan son of the scholar Qasim son of Hassun son of Sa’id son of Hasan son of Kamal ad-Din son of Husayn son of Sa’id son of Thabit son of Yahya son of Duways son of ‘Asim son of Hasan son of Muhammad son of ‘Ali son of Salim son of ‘Ali son of Sabra son of Musa son of ‘Ali son of Ja’far son of Imam Abul- Musa al-Kazim (‘a) son of Imam Ja’far as-Sadiq (‘a).

His nickname, “al-Muqarram,” is the family name. The story behind this family name is that one of his grandfathers was sick in his feet on account of an ailment that exhausted him, causing him to be very thin, rendering him to house confinement. Before that incident, the family name used to be “al-Sa’idi,” after his grandfather Sa’id son of Thabit.

He, may Allah be merciful to him, was born in 1316 A.H. 1899 A.D. ‘Allama Shaikh ‘Ali Asghar Amadi learned from him as indicated in an article by ‘Imad Zadah, editing manager of (Iranian) Khud magazine which he wrote for the Tehran newspaper Nida-e-Haqq of the 29th of the month of Ramadhan, 1370 A.H/July 4, 1951 A.D.

His father, Sayyid Muhammad son of Sayyid ‘Abbas, used to quite often observe i’tikaf at Kufa's grand mosque, and he used to stay at Kufa quite often.

But his grandfather on the mother's side, Sayyid Husayn, the scholar, looked after him with affectionate care and raised him Islamically just as the offspring of the people of knowledge and distinction are raised. He studied Arabic, the fiqh (Islamic jurisprudence) in its branches, and the ‘aqa'id (Islamic beliefs) and the queries relevant thereto. His grandfather's death in 1334 A.H/1916 A.D. agonized him a great deal, overburdening his general life and his efforts to make a living. He, therefore, had to withstand extreme hardships and face the cruelty of circumstances.

Yet all of that did not distract him from seeking knowledge and attending research sessions with his mentors. He used to quite often mention his father Sayyid Muhammad (who died in 1351 A.H/1932 A.D.) well. His mother, a descendant of the progeny of Imam ‘Ali (‘a), was very kind to him, and he was kind to her. She was a righteous woman who used to recite the Holy Qur’an; she died in 1370 A.H/1951 A.D.

His uncle, Sayyid Mahdi son of Sayyid ‘Abbas, used to travel frequently between various cities and visit his relatives, scattered throughout Nu’maniyya, Diwaniyya, Hindiyya and elsewhere. This uncle, may Allah have mercy on his soul, used to be a bitter opponent and a critic of the ‘Uthmanis (Ottomans), and he used to frequently criticize them for the harm and oppression they were inflicting on the public till they arrested him in Kuwait which he visited in 1334 A.H/1916 A.D. and hanged him.

The ancestor of al-Muqarram's family is Sayyid Qasim who had moved from al-Hasaka, where he had some real estate properties, to al-Najaf al-Ashraf in order to be near the master of the awsiya. Another reason was the fact that some of his family members were already residing at al-Najaf as he recorded in some of his papers.

His departure took place in the second Hijri century (8th century A.D.). Since he settled in the family's present house, he became very much involved in seeking knowledge till he became one of Najaf's most renowned personalities and dignitaries.

His house became the place where distinguished scholars met. He used to quite often hold commemorative ceremonies for Ahl al-Bayt (‘a) and majalis in their honour. He was a recognized genealogist, an imam of jama’a, and an author. Among his wrotings was a commentary on Al-Ansab by Abul-Hasan al-Fatuni al-’Amili who died in 1138 A.H/1726 A.D.

This commentary goes beyond tracing the names of fathers and grandfathers or stating one's family tree. Another commentary he wrote was for ‘Umdat al-Talib of Ibn ‘Anbah al-Dawudi al-Husayni who died in 828 A.H/1425 A.D. Our biographee, may Allah have mercy on him, did not discuss issues relevant to late genealogies, feeling too embarrassed to deal with their affairs.

But he was quite familiar with and fully knowledgeable of biographers and narrators of Ahadith and those who branched out of the “origins;” therefore, it was not hard for him to appreciate the significance of a particular hadith or narration once he knew the false name of its narrator, that is to say, the one who fabricated it, or his characteristics whereby he was supposedly known.

We must not forget the fact that his grandfather on his mother's side, Sayyid Husayn, who died in the late part of 1334 A.H/1916 A.D., was also an imam of jama’a and one of those whose profession was teaching. His uncle, Sayyid Ahmad son of Sayyid Husayn, who also died in 1334 A.H/1916 A.D., was a man of scholarship and distinction, and he fathered four sons among whom Sayyid Ibrahim son of Sayyid Ahmad, who died in 1358 A.H/1939 A.D., came to be distinguished for his scholarship and virtues.

He was a far-sighted man, one whose fiqh was quite broad. Many of those who acquired a lofty degree of scholarship were among his students, and he studied for a lengthy period of time at the school of Imam Shaikh Muhammad Husayn Al Shaikh ‘Ali Kashif al-Ghiťa’, may Allah have mercy on him.

1. His grandfather, the pious and God-fearing scholar, Sayyid Husayn, who died in 1334 A.H/1916 A.D. and who took care of raising and educating him.

2. The scholar/authority Shaikh Muhammad Riďa Al Shaikh Hadi Al Kashif al-Ghiťa’ who died in 1366 A.H/1947 A.D. and who taught him Usul.

3. The scholar/authority and faqih Shaikh Husayn al-Hilli al-Najafi, may Allah expand his shade, who taught him sutuh in their respective fiqh and Usul.

4. The forgiven supreme religious authority Sayyid Muhsin Al-Hakim who died in 1390 A.H/1970 A.D. and who taught him kharij al-fiqh

5. The mujtahid authority Shaikh Agha Diya’ al-Iraqi who died in 1361 A.H/1942 A.D. and who taught him kharij al-Usul.

6. The religious leader and the authority on fatawa Sayyid Abul-Hasan al-Isfahani al-Najafi who died in 1365 A.H/1946 A.D. and who taught him kharij al-fiqh and recorded his [progress] reports.

7. The authority in fatawa Mirza Muhammad Husayn al-Naeeni al-Najafi, who died in 1355 A.H/1936 A.D. and who taught him kharij al-fiqh and Usul and recorded his [progress] reports.

8. Ayatullah and the greatest mentor and today's authority Abul-Qasim al-Khoei al-Najafi, may Allah expand his shade, who taught him fiqh and Usul.

9. As regarding the great mujtahid Shaikh Muhammad Jawad al-Balaghi, who died in 1352 A.H/1933 A.D., he used to hold the biographee in high esteem, quite often recognizing his status. Due to the similarity between both men's method of work and defense of the Shari’a of the Chosen One (S), the bonds between them were quite strong.

The forgiven biographee participated with the authority al-Balaghi in publishing Al-Rihla al-Madrasiyya and in co-writing Al-Huda li Din al-Mustafa. Al-Balaghi's personality filled his soul with admiration and respect with regard to many situations wherein loyalty to Ahl al-Bayt (‘a) openly manifested itself.

You can notice this from reviewing what he recorded by way of comment on al-Balaghi's poem in the appendix to this book and on many other books which he had bought from him, such as the biographee's editing of a copy of Al-Rihla al-Madrasiyya and his procurement of Ahmad's Musnad, which he indexed and marked with a statement indicative of his admiration for al-Balaghi's personality.

As regarding the forgiven authority in fatawa Shaikh Muhammad Husayn al-Isfahani al-Najafi, who died in 1361 A.H/1942 A.D., the biographee cherished his company and learned from him lessons in philosophy and ‘ilm al-kalam. In response to Sayyid al-Muqarram's desire, the forgiven Shaikh al-Isfahani wrote his monumental poem in honour of the Infallible Ones (‘a), titled Al-Anwar al-Qudsiyya.

Despite the fact that the poet was a professor of philosophy who had filled this poem with rational philosophical terms, it came easy in its structure, pure in themes and meanings, sweet to the ear in its musical tone.

We know that philosophy, due its complex terminology, taxes any poem, leaving it anything but poetry, yet the forgiven al-Muqarram used to quite often recite some of it during many majalis which he used to hold in memory of the Infallible Ones (‘a). This book, Maqtal al-Husayn, does not overlook this poem, and in the chapter containing eulogies, you will find some of it in praise of Imam al-Husayn, peace be upon him.

The authority Shaikh ‘Abdul-Rasul son of Shaikh Sharif al-Jawahiri, who died in 1389 A.H/1969 A.D., may Allah fill his grave with noor, was a role model of piety and integrity and on the highest plains of purity of the soul and righteousness.

The biographee kept him company, and the Shaikh was one of those who were known for their ijtihad and lofty scholarly status. Our master al-Muqarram maintained a close tie with him especially when major questions and intricate researches were discussed. I once asked my virtuous friend professor al-Hajj Yahya al-Jawahiri, who used to attend their meetings, about the nature of the researches discussed by the Shaikh [al-Jawahiri] and the Sayyid [al-Muqarram].

He answered me by saying that the forgiven al-Muqarram used to introduce arguments known as ishtibahat (confusing issues) to the great Shaikh relevant to the latter's book Al-Jawahir, and that the faqih Shaikh ‘Abdul-Rasul used to endorse them and attract his attention to his observations with regard to some of the questions discussed in Al-Jawahir.

I do not find this topic permitting me to discuss the Sayyid's scholarly status because he is my father, but if the reader wishes to discern such a status, he will be able to do so from examining the list of books he had written. In his manuscripts, as well as in published works, there is a wealth for the researcher and a hamlet for the seeker, let alone the scholarly “licenses” awarded to him by the greatest of scholars and which are preserved besides his manuscripts. But the Sayyid never bragged about them, and I am not sure what their effect on his psyche was.

As regarding the Introductions which he wrote for many published books, in addition to the researches and commentaries embedded in Al-Dirasat by Sayyid ‘Ali al-Shahroodi, may Allah have mercy on him, which are edicts issued by our master al-Khoei, in addition to another of his books titled Al-Muhadarat fi al-Fiqh al-Ja’fari (lectures in the jurisprudence of Imam Ja’far as-Sadiq[‘a]), all these indicate the intellectual caliber and the brilliance the biographee used to enjoy, add to that his diligence as he turned the pages of numerous references.

I am inclined to think that he assisted many contemporary researchers in Najaf who wrote famous books, and he may have provided them with entire chapters for their books. He did all of that as a service to knowledge and to those who seek it. Let me provide you here with what Shaikh Muhammad Hadi al-Amini, son of the forgiven authority al-Amini, has said,

The authority, Sayyid al-Muqarram, was a flowing ocean not only of fiqh and its basics, but you also find him delving into hadith, literature, philosophy, education and divine wisdom. He was the ultimate end of the seeker and the refuge of the one in need. His education was broad, his knowledge abundant, and he was frank in everything he said and did...

One single book of his suffices to provide you with a clear idea about his living education wherein his genius is manifested. Despite all his wealth of knowledge and exhaustion of research, he never let pride take control of him, nor did he permit conceit to entertain his mind. For this reason, you always find him most humble, providing you with what he has as though he is taking from you.1.

Researchers' methods depend on clarity, elucidation, argumentation, and glaring evidence. If we study the author's books, how will his writing style appear to us?

Most likely, if you examine his books in their various topics, and the comments that he had written for others, or the Introductions he wrote for great scholars, you will no doubt find the mark of clarity and the stamp of glow as basic ingredients of their structure. We do not forget that the research whereby his books are characterized is indicative of a study, an examination and an in-depth comparison.

This requires him to read the texts in their various connotations together with what critics and narrators have commented about them as well as a review of the personalities of their authors. Having done all of this, the text may either stand on solid grounds, or it may collapse. It is upon such a premise that his book Tanzih al-Mukhtar al-Thaqafi, and also his great book Sayyida Sukayna, in addition to his manuscript Naqd al-Tarikh fi Masa'il Sitt, are based.

The writing style of his time depended on the use of rhymed prose, decorative diction, and the charging of the structure with whatever symbols, signs, and other things that over-burden the statement, all of which are avoided by modern Arabic style. Yet his style is free of all of these things.

He, rather, relied upon deduction and good comprehension; therefore, his books are based on the originality of thought, the detail in narrating the facts, and on portraying the thoughts. You find him leading you to accept the serious issue that he raises. This book, Maqtal al-Husayn, is full of such issues. Sayyid Husayn never stops researching, studying, analyzing, and comparing. Then he says, “We, thereupon, conclude from a fiqh standpoint that..., etc.”

The intensity of his love for Ahl al-Bayt, peace be upon them, stimulates him, when he reads a book, to pick from it the tales and traditions which point out to something relevant to them or to their opponents, then he incorporates such bits and pieces into a dissertation which we can describe as “incomplete” and which researchers describe as “research's raw material.” Often, he presents such collected material to one who finds it to be of interest to his own research.

He once came to know that the orator and poet, the forgiven Shaikh Hasan Sabti, had composed a lengthy poem about the Infallible Ones (‘a) which he called Al-Kalim al-Tayyib or Anfa’ al-Zad li Yawm al-Ma’ad, so he explained it saying, on the onset, “This is the first of my writings after which I wrote about Zayd the martyr.”

At its conclusion, he said, “I wished to summarize it but was unable to do so because of my very busy schedule.” He dedicated himself to explaining and commenting on it, clarifying any part which needed to be expounded, but he, may Allah have mercy on him, did not consider it as one of his books because the explanation was not based on his own basic effort; so, he was not concerned about it.

His first published book was Zayd al-Shahid (“Zayd the Martyr”) to which he appended his dissertation titled Tanzih al-Mukhtar al-Thaqafi. Zayd al-Shahid is a book that details the biography of Imam al-Sajjad, peace be upon him.

He did not indicate in the Introduction his reasons for writing it, and I think his genuine love for the revolution of Imam Husayn (‘a) motivated him to write it and to discuss how the oppressive government of the Umayyads came to an end, and also due to the abundant similarity between its stand and that of the revolution of the Father of Martyrs (‘a).

The book is full of many issues that hired pens have fabricated in order to support the government of the Umayyads. We are not concerned about this issue as much as we are about pointing out the following: The book was published in the 1930s, and at the time, it was regarded a shame that a scholar should busy himself with issues unrelated to fiqh and Usul.

His action would be regarded as self-demeaning, undermining his status and prestige. But the biographee broke the iron locks that prohibited a learned scholar from researching and actively seeking to publish and comment or critique a book written by our prominent scholars of the past generations. For this reason, those at the scholarly Hawza felt uneasy upon seeing one of their most notable scholars seeking to research issues that had no relevance to fiqh or to Usul.

Amazement intensified at the hawza to see a book by Shaikh ‘Abdul-Husayn al-Amini titled Shuhada’ al-Fadila (“Martyrs of Virtue”), so the investigative researcher, Agha Buzurg, came to publish his great encyclopedia titled Al-Thari’a, the first volume of which was printed by Najaf's presses. They were preceded in doing so by the forgiven trusted authority Shaikh ‘Abbas al-Qummi who published his precious book Al-Kuna wal Alqab.

The Publishers' Club critiqued Sayyid al-Radi's book Haqa’iq al-Ta’wil, the valuable Introduction for which was written by the authority scholar and poet, Shaikh ‘Abdul-Husayn al-Hilli... Thus did the men of distinction and prestige become accustomed to this type of writing and study.

Other works, or say studies, followed, and it was then decided that the dust accumulated by forgetfulness and negligence should no longer cover the author's books especially since the presses, the publishers, and the readers welcome such books with a great deal of pleasure. It was then that public and private libraries came to acquire it, and those who benefit from scholars' researches abounded.

This poet is simply referring to the Karbala’ tragedy, for it certainly is the greatest of all tragedies, the most momentous of all catastrophes that befell the Progeny of the Chosen One (S). The series of disasters that accompanied the march undertaken by force by the members of the House of Revelation from Medina to Iraq, then to Syria, could cause anyone's heart to swell and bleed.

The glorious Imams (‘a) used to always urge their followers not to forget it and to do everything they could to keep it alive in their memory saying, “Keep our cause alive! May Allah have mercy on whoever keeps our cause alive!”

Therefore it was accompanied by chapters where the narration played an important role, stamping it with a very sober and emotionally exciting stamp, one that excites what the souls hide and the minds conceal. The hearts of the Shi’as are sorely distressed and are filled with profoundly sad thoughts filled with frightening images. The hearts are filled with outrage at everyone who committed that heinous crime.

Prominent historians wrote down what they heard and recorded what came to their knowledge. As a result, many things found their ways (to print) which good taste rejects and which do not agree with what the Imams themselves, peace be upon them, had narrated, nor do they agree with the truth This comes from our own party.

We (Shi’as) have added a great deal to the Karbala’ events and to the events that followed. As regarding the enemies of Ahl al-Bayt (‘a), these took to falsifying and distorting the facts! Thus has the calamity passed; centuries passed by while it is still standing and will continue to be so till the Day of Judgment. Yet we have to remove the curtain from what was hidden and veiled.

We have to narrate authentic events and undermine everything that does not agree with the foundation upon which the uprising of the Master of Martyrs (‘a) was based in his bloody struggle to depose those who killed the Sunnah while keeping the bid’a alive.

Does not amazement stir you to accept the narration of Hameed Ibn Muslim who appears as a soft-hearted man on the battlefield while he was one of those who accompanied the severed head of Abu ‘Abdullah, peace be upon him, as it was being displayed in Kufa and Syria and, at the same time, set aside Karbala's events and not learn them from the ones to whom they took place and upon whom its calamities were piled up?

And who is “Abul-Faraj” anyway?! He is a supporter of the Umayyads and one of their kinsfolk who depends in his narration on those who follow al-Zubayr or on Umayyads who all are the enemies of Ahl al-Bayt, peace be upon them! In his famous Tarikh, al-Tabari quotes most of his narration from al-Suddi and Mujahid and others while learned people know exactly who al-Suddi is. Yet he is quoted narrating the events at Karbala'! It is for all of these reasons that the forgiven biographee stood to write his book, Maqtal al-Husayn.

This book refers to and exposes a large number of quotations that do not stand on any foundation. Through comparison and examination, he nullifies the narrations transmitted by many narrators for many, many years.

This book contains in its footnotes researches relevant to the fiqh, language, and literature in addition to numerous researches of many expressions related to narrations that contradict even those who narrated them. The reader will find in it an overflow of references upon which the biographee relies to verify and research the Karbala’ epic.

The Karbala' epic contains numerous names of men, women, and children in which there is a great deal of confusion with regard to both the names and the ones to whom they were attached.

The author removed such confusion. Do you know that those who refer to Umm Kulthum are actually talking about Zainab, the wise lady?! And can you imagine that “Umm al-Baneen” was not living during the time of the tragedy and that the poetry recited by the thakirs has no share of the truth?! Read, for example, this one:

Do not call upon me, O Umm al-Baneen,

You only remind me of the lions in their den.

So we narrate the event and thus side with Marwan, the wazigh,2 unwittingly presenting him as a soft-hearted man with tearful eyes! And what do you know about the one who slaughtered al-Husayn (‘a), namely Shimr, about his lineage and nature, and about governor ‘Ubaydullah (Ibn Ziyad)? The Sayyid derives legislative injunctions from the conduct of Imam Abu ‘Abdullah (‘a) and from his statements in his sermons.

You find all of this in Maqtal al-Husayn, and you find many other causes which I myself am reluctant to present to you, but your soul pushes you, O reader, to be familiar with them, and to sift the contents of this book just as we proudly introduced its precious topics to you.

There is no treasure greater than one's life, nor even death in loving Ahl al-Bayt (‘a), nor is there anything more precious, when all material possessions are lost, than acquiring their love and the security of their intercession and, ultimately, the reward in the life hereafter of being a resident in their neighborhood, nor more than nearness to them. People may all grow up loving them and being loyal to them, but the degree of such an attribute varies among them.

One may be contented with attending their majalis, whereas someone else insists on nothing less than holding such majalis for them. Another person may accept to be present at their shrines or to travel to visit such shrines, whereas another is active in urging people to do so, and he may even spend of his own wealth on facilitating the pilgrims to visit their mausoleums, peace be upon them.

Our master, the biographee, was adorned by all of these activities combined. He grew up and was raised to find himself in a house where many occasions were held in honour of Ahl al-Bayt (‘a). So did he observe his grandfather, Sayyid Husayn, doing: meeting with people to discuss or produce a great deal of their literary production. He found his grandfather, may Allah have mercy on him, full of loyalty to them, so he added his zeal to that of his own.

He waited for the opportunity to hold majlis even for those who expressed their loyalty for Ahl al-Bayt (‘a) and who followed in their footsteps and were executed or died in exile after having persevered, and there are many such persons. His manuscript, Nawadir al-Athar, contains poems delivered by poets who attended their merry occasions.

Holding a majlis to bring their legacy to memory did not suffice him; active efforts to disseminate their views and to explain their ways of life and conduct did. He did so through the lectures that he delivered at meetings he held in the company of his brethren and friends during the month of Ramadan. Thus did I see the house full of them, and the research is repeated one night after another, one month of Ramadan after another, and so on...

As regarding his pen and how he utilized his time, his books listed above, which he left behind him, provide sufficient testimony. We plead to the most Exalted One to assist the efforts to circulate them among people. The greatest of his manuscripts is Al-Munqith al-Akbar (the greatest saviour), meaning Muhammad (S), and also Al-Imam al-Hasan (‘a). It has been more than thirty years since he wrote both of them. Another is Naqd al-Tarikh fil Masa’il al-Sitt, a book that he used to mention quite often.

The biographee neither composed good quality poetry, nor did he memorize nor critique poetry. Yet he, may Allah have mercy on him, appreciated it very much especially if it was in honour of Ahl al-Bayt, peace be upon them.

He used quite often to cite the poetry of those who lauded Ahl al-Bayt (‘a) and incorporate it in his works that discuss them, peace be upon them, in order to bring such poetry to life. As far as he is concerned, we are not aware of him composing poetry except very little such as a few lines, for example, in praise of Abul-Fadl al-’Abbas, peace be upon him, where he pleads to Allah through him to remove his ailment:

O father of al-Fadl! O eyesight of al-Husayn!

O caretaker of the caravan on its march!

Do you shun me, the gracious that you are,

And the refuge for whoever seeks protection?!

Among his poetry are lines that he composed in praise of the Prophet (S) and his pure Progeny (‘a) the composition of which he did finish; among them are the following:

The author, may Allah have mercy on him, suffered a great deal from harsh living conditions and the agonies of life. He took his stride in life with pride and dignity. He retained a sufficient measure of self-respect not to lower himself and do what was not becoming of him or what would jeopardize his studies or his performance as a teacher. I’tikaf preoccupied him a great deal, and he was satisfied from this life with attaining wisdom.

Ayatullah Abul-Hasan al-Isfahani, the leading theologian, may Allah have mercy on him, very much desired that he should visit him and be his representative at one of the major cities of Iraq so that he would be able to earn means of a comfortable life, but such an offer did not rest well with him!

Such a role did not appeal to him, and he deep down felt satisfied with what Allah, the most Exalted One, had allotted for him, accepting whatever means of livelihood at his disposal. His main concern was to acquire more and more knowledge and satisfy himself with its treasures of minute legacies. Having worked very hard and with persistence, he acquired a respectable status among people of distinction.

He, may Allah have mercy on him, used to talk about such wishes desired for him by religious authorities, and he used to justify his having rejected their offers by saying that once the means of ease and luxury were available, one would not be able to control his worldly desires, and he might find himself involved in other things.

Such justifications and other matters that he did not express were behind his refusal, and he preferred to remain silent rather than discuss them.

As regarding his physique, he was thin and straight. During his last days, when various types of ailments assaulted him from all directions, he used to struggle to stand straight with his head upright. It very much pleased him to hold majlis on various occasions for the pure Imams (‘a) and for their faithful followers.

His belief in them and in their special status with Allah often prompted him to seek their intercession to remove his affliction. Why would he not do so? Did not Imam Abul-Hasan ‘Ali al-Hadi (‘a) order Abu Hashim al-Ja’fari to ask someone to pray for him at the gravesite of the Master of Martyrs?

He, may Allah have mercy on him, maintained quiet nerves, yet he would become agitated upon seeing something which he did not like or hear. He was emotional and tearful whenever he heard the tragedy that befell the progeny of the Messenger of Allah, peace be upon him and them, so he would seek intercession with Allah, the most Exalted One, through their status with Him to remove his hardship and repel the harm from him.

He had a firm conviction that Allah, the most Exalted One, did not extend his life-span except through them, for even one of the ailments that befell him was sufficient to put an end to him. Thus did he remain till death overtook him on Muharram 17, 1391/March 15, 1971; so, may Allah grant him His ridwan and generous rewards. One of the most interesting eulogies written about him is a poem composed by Shaikh Ahmad al-Wa’ili in which he recorded his year of death as follows:

Oh, ‘Abdul-Razzaq, the brilliant mind,

The spirit of Iman and of conduct!

A grave in which you reside

Is a garden where you will lodge

Till the Day of Meeting.

So when you are brought back to life,

Your good deeds shall surround you:

White, sweet in their shine

And spread like the field of the Taff

For which you recorded for Husayn

And for his family and the companions

Pages of depth and scrutiny that revile

The souls of those who aspire

To acquire every precious thing.

About Husayn you wrote, and him you shall meet

And see the over-brimming Pool and the Waiter!

These shall intercede for you for sure,

And what the Lord has for you is even more.

Hopeful of your Lord's rewards, record:

O servant of al-Razzaq you went away,

O to al-Razzaq did you go!

(1391 A.H/1971 A.D.)

1. This excerpt was published in issue No. 17 of Al-’Adl Najafi magazine of Sha’ban 14, 1391/October 5, 1971

Al-Husayn’s Uprising

And (as for) those who strive hard for Our sake, We will most certainly guide them in Our ways, and Allah is most surely with the doers of good. (Qur’an, 29:69)

And do not reckon those who are killed in Allah’s way as dead; nay! They are alive, receiving sustenance from their Lord, rejoicing in what Allah has given them of His grace, and they rejoice for the sake of those who, (being left) behind them, have not yet joined them, that they shall have no fear, nor shall they grieve. (Qur’an, 3:169-170)

Surely Allah has traded the believers’ persons and property for the Garden: they fight in Allah’s way, so they slay and are slain, a promise which is binding upon Him in the Torah, in the Bible, and in the Qur’an, and who is more faithful to his covenant than Allah? Rejoice, then, in the pledge which you have made, and that is the mighty achievement. (Qur’an, 9:111)

The only objective anticipated by the creed's Martyr and Islam's defender, al-Husayn son of the Commander of the Faithful (‘a), was to undo the Umayyads’ innovations and remove the viciously false allegations attributed to the Islamic Shari’a, and to attract the attention to its clearance and that of its adherents from the shame and the demeaning innovations which the Umayyads attached to it as well as the obvious debauchery and the merciless politics of the time.

The Master of Martyrs achieved his glorious uprising's objective, exposing all the blatant impudence to all those who were concerned about the faith. People came to identify Yazid and all those who surrounded him from among the evil leaders and the germs of dissension as the embodiment of everything shameful.

Ears felt too offended to listen to them, and there was hardly any Muslim who did not look at them with contempt, so much so that hostility towards them intensified, grudge against them mounted, and people's zeal for the faith ebbed.

It reached the point where arguments turned into physical violence, and their life of ease and luxury was turned into one of bloody wars that put an end to them, ruining their government which was founded on the ashes of the Islamic caliphate without any wisdom or merits. Husayn the victor (‘a) thus achieved his objective, and people have kept remembering him. His fame spread far and wide, and so did his prestige and glory.

And do not reckon those who are killed in Allah’s way as dead; nay! They are alive, receiving sustenance from their Lord, rejoicing in what Allah has given them of His grace, and they rejoice for the sake of those who, (being left) behind them, have not yet joined them, that they shall have no fear, nor shall they grieve. (Qur’an, 3:169-170)

I cannot imagine you, dear reader, as you march along history and investigate the facts with analyzing eyes except that the honourable person of the Father of the Oppressed becomes manifest to you, and so is the case with his sacred goal, good intentions, noble aims, as he travelled or landed, assaulted or halted, condemned or condoned.

Nor do I think that you need to be acquainted with the details of those statements after having come to know who the great martyr is, and what deeds he did. Of course, you know before anything the nature of his opposing stand and the shame that caused him to grow gray hair.

Even if we set aside our firm conviction that righteous Husayn (‘a) was, indeed, the nation's Imam and that evident truth was on his side and was beyond the reach of any other man of his time, we will still not find it fair at all that the tyrant of his land should have thus waged a war against him or competed with him for any of his merits. He was the Master of the Youths of Paradise. When did his foe ever find himself qualified to compete with Husayn (‘a) so that he would be apt to challenge him? He (‘a) felt too dignified to meet even those who had preceded Yazid in his post.

Could you imagine al-Husayn (‘a) comparing Abu Sufyan with the Great Prophet (S), or Mu’awiyah with the Commander of the Faithful (‘a), or the liver-chewing woman with the mother of the faithful, Khadija, or Maysun with the Head of the Ladies of the World, or the pre-Islamic debauchery with Islam's inspiration, or its overwhelming ignorance with his own overflowing knowledge, or the humiliating greed with his own sacred and dignified self..., up to the end of such comparisons the recording of which will exhaust the pen and make one run out of words?!

Between Allah, Glory and Exaltation to Him, and His sincere friends were mysterious secrets the knowledge of which is beyond the reach of others and the comprehension of minors. Fanaticism blinded them, so they dared to cast doubts about the sanctity of the Greatest Saviour, insisting on maintaining their shameful fanaticism.

They, therefore, said, “Al-Husayn was killed by the sword of his grandfather because he revolted against the imam of his time (meaning Yazid) after the latter had secured the oath of allegiance for himself and the conditions of the caliphate were met through the consensus of those who did and undid, and there was nothing in his conduct that would shame him [Yazid] or stain his reputation.”1

This speaker has overlooked the fact that Maysun's son (Yazid) never lived in righteousness even for one single day so that he would see the shame of what he did, nor was there for his shameful actions and sins any “before” or “after”. He suckled the breast of the woman from Kilab that was mixed with lustful desires. He grew up in the lap of one who was cursed by the holiest Messenger (S)2 who had ordered the nation to kill him upon seeing him ascending his pulpit.3

Had the nation carried out this binding order, it would have achieved security against the imminent torment threatening it from the window of the innovations of this tyrant and due to his exterminating cruelty in dealing with it. But it denied Allah's bounties, so it started relishing the fountainhead plagued with thorny death.

Allah, therefore, clothed it with the outfit of fear, leaving it moaning under the yoke of persecution, shackled in the chains of humiliation and slavery just as it witnessed the insolence of debauchees and the violations of those who were immersed in their lust. Whatever filled the hated Umayyad bastion provided nourishment for Yazid, the man of sundry desires, as he grew up among such blatant manifestations of promiscuity.

Yazid openly expressed all the ill intentions that he had harbored against Islam and all those who adhered to it, gleefully expressing how he had the field open for him. The renowned scholar al-‘Alusi has said:

“Anyone who says that Yazid did not commit any transgression, and that cursing him is not permissible, ought to line up in the chain of command among Yazid's supporters. Let me say that this malignant man never believed in the Prophet's Message, and that his violations of Allah's sanctities and of the sanctities of His Prophet (S) are no less indicative of such disbelief than throwing a page of the Holy Qur’an in a pile of filth.

I do not think that dignified Muslims were at that time ignorant of his malicious nature, nor were they overcome, subdued, unable to do anything other than persevering. Were this malignant man thought to have been a Muslim, then he was a Muslim whose deeds incorporated the sins that no articulate tongue can ever describe.

I go as far as permitting cursing him by name even when nobody can ever compare him with any licentious man, ever. It is quite obvious that he never repented, and the possibility of his having repented is less than that of his having believed (in Islam) in the first place.”

In his category fall (‘Ubaydullah) Ibn Ziyad, Ibn Sa’d, and their company; so, Allah's curse be upon them and upon those who support, assist and follow them and all those who incline towards them, a curse that lasts till the Day of Resurrection, so long as there are eyes that shed tears for the tragedy inflicted upon Abu ‘Abdullah, al-Husayn (‘a).

I like what our contemporary poet, the one whose distinction is quite evident to everyone, namely ‘Abdul-Baqi Afandi al-’Umari al-Musili, who said the following after having been asked about cursing Yazid,

More than I curse Yazid should you curse him after:

So heap upon him the worst of cursing now and forever!

Anyone who fears lest he should be criticized for thus openly cursing him should nevertheless curse this deviator from the Right Path by saying: “May Allah, the Exalted One, the Almighty, curse whoever consented to have al-Husayn (‘a) killed and whoever unjustly harmed the Progeny of the Prophet (S) and whoever confiscated their rights.”

He will, then, be cursing Yazid in such general terms since the latter is included in such condemnation. Nobody disagrees about the permissibility of condemning this cursed man using such words except Ibn al-’Arabi to whom reference is made above, and so are those who agree with him.

These folks, according to what is narrated about them, do not permit the cursing of those who agreed to have al-Husayn (‘a) killed, and this, by my life, is going too far in being misguided; it is the misguidance which may even surpass that of Yazid himself.

Al-Barzinji, in his book Al-Isha’a, and [Ibn Hajar] al-Haythami [al-’Asqalani], in his book Al-Sawa’iq al-Muhriqa, have both recorded that Imam Ahmad [Ibn Hanbal] was asked once by his son ‘Abdullah about cursing Yazid.

Said he, “Why should anyone not curse one whom Allah has cursed in His Book?!” ‘Abdullah said, “I have read the Book of Allah, the most Exalted, the Almighty, and I did not find in it any cursing of Yazid.” Imam Ahmad said, “Allah says,

‘But if you held command, you were sure to make mischief in the land and cut off the ties of kinship!’ (Qur’an, 47:22).

What corruption and severing of the ties worse that what Yazid had done?”

A group of scholars, including Abu Ya’li, the judge, and al-hafiz Ibn al-Jawzi, emphatically declared the permissibility of cursing Yazid. Al-Taftazani has said, “We do not stop at raising doubts about his [Yazid's] conduct but go as far as doubting his conviction, the curse of Allah be upon him and upon his supporters and followers.” Jalal ad-Din al-Suyuti, too, openly declared the permissibility of cursing him.

In Al-Wafi bil Wafiyyat, and in Ibn al-Wardi's Tarikh, it is stated that Yazid was approaching Jayrun's highway when al-Husayn's women and children were brought and the severed heads were hoisted atop the spears. A raven croaked, so jubilant Yazid said the following verses of poetry:

When those loads did come in sight,

When the sun upon Jayrun's hills shone bright,

The raven croaked so I did say:

Say or do not say,

For now I have had my way

And made even the Prophet pay!

“What he meant,” both authors comment adding, “is that he [Yazid], having killed those whom he killed [of the Prophet's family], he got even with the Messenger of Allah (S) who caused on the Battle of Badr the killing of men such as Yazid's grandfather, ‘Utbah, and his uncle, ‘Utbah's son, and other men. His statement is nothing but obvious blasphemy.

If the narration is authentic, Yazid will then have committed apostasy. A similar incident is Yazid's adaptation of the poetic verses composed during the pre-Islamic period by ‘Abdullah Ibn al-Zub’ari starting with ‘I wish my ancestors..., etc.'”4

Add to the above a list of more sins and transgressions. He, hence, deserved to be cursed by Allah, by His angels and prophets, and by all those who follow the latter till the Day of Judgment.

Nobody hesitates to do so except one who is deprived of the fragrance of conviction, blinded by his own fanaticism from embarking upon the right tracks so his steps are shaky, and he is confused, not knowing the right path, nor does he find an exit out of his tunnel.

Scholarly critics did not stop at confirming his (Yazid’s) lack of conviction and apostasy; rather, Ibn Khaldun, for example, says, “Abu Bakr Ibn al-’Arabi, the Maliki judge, erred when he said in his book Al-’Awasim wal-Qawasim: ‘Husayn was killed by the sword of the same Shari’a which he followed,' thus overlooking the conditions required of a just imam who is qualified enough to take charge of the Islamic caliphate, for who could be more just than Husayn? Who could be a better Imam than him?

Who could be more fair in fighting those of diverse personal views?” On p. 254, he refers to the consensus view with regard to Yazid being corrupted and to the corruption of those who rallied behind him, and that he was not fit to be the leader of the nation.

It was because of what he was that Husayn (‘a) saw it mandatory to fight him despite the reluctance of the Sahaba and the tabi’in to support him not because his action was not right, but because they did not justify the spilling of blood. It was not proper to support Yazid by fighting Husayn. Rather, the killing of Husayn (‘a) was one of Yazid's indications of apostasy, and al-Husayn (‘a) was truly a martyr.”5

Ibn Muflih, a ‘Hanbalite, says:
“Both Ibn ‘Aqil and Ibn al-Jawzi have permitted the fighting of an unjust leader using the example of Husayn (‘a) fighting Yazid in order to uphold righteousness. Ibn al-Jawzi has included this concept in his book Al-Sirr al-Masun among the common beliefs upheld by the majority of Sunni Muslims barring a group that said that Yazid was right and Husayn (‘a) was wrong in fighting him.

If these folks look into [Yazid's] biography, they will see how the oath of allegiance was taken for him by force, how people were forced to swear the oath of allegiance to him, and how he dealt with people in the ugliest manner.

Moreover, even if we say that his caliphate was valid, Yazid still did many things each one of which rendered his caliphate null and void such as his plundering of the people of Medina, his bombardment of the Ka’ba with the catapult, his killing of al-Husayn (‘a) and his family members, his hitting Husayn's mouth with a rod, his carrying Husayn's head on top of a lance... Anyone who finds such conduct palatable is an ignorant Sunni who thinks that by doing so he is only enraging the Rafiis”6.

Al-Taftazani has said,
“In all truth, the details of Yazid's endorsement of the murder of Husayn (‘a) and his excitement thereat, as well as his insulting the family of the Prophet (S), are consecutively reported even when their details vary. We do not only question his actions, we question his iman. May Allah curse him and curse his supporters and helpers.”7

Ibn Hazm has said,
“The action undertaken by Yazid son of Mu’awiyah was for the sake of this world; that's all, and it has no justification whatsoever; it is pure oppression.”8

Al-Shawkani says,
“Some scholars transgressed beyond all limits when they decided that al-Husayn (‘a), grandson of the Prophet (S), may Allah be pleased with him and may He please him, was unfair to a drunkard, to one who violated the purified Shari’a, namely Yazid son of Mu’awiyah, may Allah curse both of them. How amazing to come across statements that make the skin shiver and that stun even the hardest rock upon hearing them!”9

Al-Jahiz has said,
“The abominations committed by Yazid, such as his killing of al-Husayn (‘a), his transporting the daughters of the Messenger of Allah (S) as captives, his hitting al-Husayn's lips with his rod, his terrorizing the people of Medina, his demolition of al-Ka’ba..., all point out to his cruelty, oppression, and his being a Nasibi, to his error of judgment, to his grudge, animosity, and hypocrisy, to his altogether renunciation of iman: every apostate is cursed, and everyone who prohibits anyone from cursing an already condemned person is himself worthy of being cursed.”10

Al-Burhan al-Halabi (of Aleppo) narrates saying that the mentor Muhammad al-Bakri, following in his father's footsteps, used to curse Yazid and say, ‘May Allah increase his shame and place him in the lowest rung of Sijjeen.”11

Abul-Husayn ‘Ali Ibn Muhammad al-Kayaharashi, too, has cursed him saying, “Had I unleashed my pen, I would have recorded a great deal of this man's shameful deeds.”12

Ibn al-’Imad quotes him saying that he was once asked about Yazid son of Mu’awiyah, and he answered by saying that the man was not among the Sahaba because he was born when ‘Umar Ibn al-Khattab was the caliph. Ahmad offers two views in this regard one of which is implicit and the other explicit, and so is the case with (Imam) Abu Hanifa.

As far as we are concerned, we have only one explicit view about him and none implicit. Why should there be any other way especially since Yazid was well known for being an expert in playing dominoes, in being a habitual drunkard, in writing famous poems in praise of wine drinking?13

Dr. ‘Ali Ibrahim Hasan says,
“Yazid used to be proverbial in his wine drinking, entertainment escapades, and in hunting.”14

Al-Thahabi, in Siyar A’lam al-Nubala', has said,
“Yazid son of Mu’awiyah was a very rude, crude, and heavy handed Nasibi. He consumed intoxicants and committed abominations. He started his reign by killing al-Husayn, the martyr, and concluded it with the Harra Battle. People, for these reasons, held him in contempt, and he was not blessed in his life-span.”15

Shaikh Muhammad ‘Abdoh has said,

“Had there been in this world a just government that implements the Shari’a and another violating it, every Muslim is obligated to support the first.”

Then he goes on to say,
“It is based on this principle that Imam al-Husayn, grandson of the Messenger of Allah (S), fought the leader of oppression and corruption whose government was forced on the Muslims by oppression and trickery, namely Yazid son of Mu’awiyah, may Allah forsake him and forsake any Nasibi or Karami who defends him.”16

Ibn Taghrbardi, a Hanafi, has said, “Yazid was an adulterer, a habitual drunkard.”17 He adds saying, “Scholars have issued fatawa strongly denouncing ‘Umar Ibn ‘Abdul-’Aziz al-Qazwini for calling Yazid ‘Commander of the Faithful.' He was, upon saying so, kicked out of Baghdad and sent back to Qazwin [in the Caspian region].”18

Abu Shama has said, “Ahmad Ibn Isma’il Ibn Yousuf al-Qazwini went to Baghdad once and delivered a sermon at al-Nizamiyya (school). On the Day of ‘Ashura, he was asked to condemn Yazid son of Mu’awiyah, but he said, ‘But he was a mujtahid imam,' whereupon someone assaulted him and almost killed him. He collapsed from the pulpit, then he was taken and sent back to Qazwin where he died in 590 A.H/1194 A.D.”19

Sibt Ibn al-Jawzi was asked once about cursing Yazid. He said, “Ahmad [Ibn Hanbal, Imam of the Hanbalites] has permitted it, and we say that we do not like Yazid because of his mistreatment of the son of our Prophet's daughter (‘a), how he transported the family of the Messenger of Allah, peace of Allah and blessings be upon him and his progeny, as captives to Syria on camels without saddles, and how he dared to insult the family of the Messenger of Allah. If you accept our reconciled stand, we say that we do not like him; let it be so; otherwise, we will have to refer to the basic cause: cursing Yazid is permissible.”20

Abul-Qasim al-Zajjaji, who relies on the authority of ‘Umar Ibn al-Dahhak, says, “Yazid Ibn Mu’awiyah used to play with a monkey. One day he carried it and put it on a zebra. Then he tied the zebra and set his horses loose to chase it till the horses crushed the zebra to death Yazid Ibn Mu’awiyah thereupon said,

This claim does not deserve anyone's attention because Abu Ya’li was too dignified and too trustworthy to make such a crude statement even when al-Rafi’i had preceded him in making it, recording it in his discussion of the scholars of Qazwin22.

Even if one supposes that he had said so, it must have been said in observance of taqiyya. Mirza ‘Abdullah Afandi, a student of al-Majlisi, went to extremes in refuting it. All those who recorded Abu Ya’li's biography praised and complimented him a great deal without ever mentioning at all that he had made such a statement. Had he made it, they would have despised him solely on its account.

In his books, Shaikh as-Saduq invokes Allah's mercy on Abu Ya’li's soul, expressing his pleasure with him; he was, indeed, one of his mentors. On p. 493, Chapter 39, of ‘Uyun Akhbar al-Riďa (‘a), for example, he is quoted detailing some of the events that took place during the year 339 A.H/951 A.D. according to his correspondence with ‘Ali Ibn Ibrahim Ibn Hashim who details the events of 309 A.H/922 A.D. quoting Yasir, the servant [of Imam al-Riďa (‘a)] who quotes Imam al-Riďa (‘a).

This imprudent statement is something that al-Rafi’i and Ibn Athir had added of their own without relying on any authority whatsoever.

Having thus taken note of the nation's most famous scholars who express their contempt towards Yazid, let us put ‘Abdul-Mughith Ibn Zuhayr Ibn ‘Alawi al-Harbi on trial and ask him about the “authentic” references from which he derived the text material for his book in praise of Yazid,24 about which “merit” he found in him to record in his book, and about Yazid's entire life, a life full of shame and assaults on the Shari’a. This is the reason why the scholars paid no attention to his book.

In Vol. 2, p. 275, of Shatharat al-Thahab, while detailing the events of the year 583 A.H/1187 A.D., Ibn al-’Imad rebuts him topic by topic; on p. 328, Vol. 2, of Ibn Kathir's book titled Al-Bidaya, he is accurately and excellently rebutted by Ibn al-Jawzi; in Vol. 11, p. 213, of his book Al-Kamil, Ibn al-Athir rebuts him, and in Muruj al-Thahab, he is rebutted in the most amazing way; on p. 356, Vol. 1, of Tabaqat al-Hanabilah, Ibn al-Jawzi rebuts him and calls his rebuttal “a response to the stubborn fanatic who forbids the cursing of Yazid.”

What is really strange is the verdict of ‘Abdul-Ghani al-Maqdisi who was once asked about Yazid; he said, “His caliphate was authentic because sixty Sahabis swore the oath of allegiance to him including [‘Abdullah] Ibn ‘Umar [Ibn al-Khattab]. But if someone does not like him, he should not be held accountable because he was not among the Sahaba.

Rather, cursing him should be banned for fear of touching his father and in order to close the door before dissension.”25

More strange than this is the denial by Ibn Hajar al-Haythami that Yazid accepted the killing of al-Husayn (‘a) at all or that he ever ordered it26 despite this fact being transmitted consecutively: Yazid was quite pleased with it; this fact is denied only by those who deny the sun having rays. Ibn Jarir and al-Suyuti have both said that when al-Husayn (‘a) was killed, Yazid was very happy, and Ibn Ziyad's status with him was enhanced, then he regretted it.27

Al-Khawarizmi says that Yazid said to al-Nu’man Ibn Bashir, “Praise to Allah Who killed al-Husayn.”28.

They [such “scholars”] kept the lid over his abominable deeds just as they had done to the oppression of his father, Mu’awiyah, who had renounced the laws enacted by the person who carried out the Divine Call. Is he not the one who said the following to his father Sakhr who pretended to have accepted Islam for fear of the Muslim’s swords:

O Sakhr! Do not accept Islam and thus scandalize us

After the corpses of those who fell at Badr have been torn,

Do not submit to something to hand over to us,

While the dancers at al-Nu’man suffer from heavy hearts.

Death is easier than our youths saying to us

That Ibn Hind's cavalry turned away from protecting al-’Uzza,

So if you refuse, we will reject what you accept,

And do not turn people from al-Lat and al-’Uzza if they accept them...?!29

Ibn Abul-Hadid says, “Many of our fellows have cast doubt about Mu’awiyah's creed and said that he was an atheist who did not believe in Prophethood. They quote his own statements testifying to this fact”.30

His grandfather Sakhr is the one who, upon the conquest of Mecca, said to al-’Abbas, “This is a kingdom.” Al-’Abbas, thereupon, rebuked him by saying, “Woe unto you! This is Prophethood!” About Mu’awiyah, Ahmad Ibn al-Husayn al-Bayhaqi says, “Mu’awiyah exited disbelief and entered into hypocrisy, and during the time of the Messenger of Allah (S) and thereafter, he went back to his original disbelief.”31

Maysun's son is the sap of all these abominations. When was he ever fit to rule, much less to be looked upon as the divinely supported caliph, especially since among the nation there was then present the fragrant flower of the Messenger of Allah (S), the Master of the Youths of Paradise, the son of the man upon whose struggle the creed was established, the son of the Head of all the women of mankind, the fifth among those covered with the Prophet's mantle (ashab al-kisa’), the peer of the Glorious Book of Allah according to hadith al-thaqalayn (tradition of the two weighty things)?

He was the one from whose sides knowledge was gushing forth, from whose great conduct ethics and morals were gloriously manifested wherever he went, whose sides emitted the fragrance of Prophethood, whose countenance shone with the glow of Imamate. To such merits does al-Husayn (‘a) point out when al-Walid asked him to swear the oath of allegiance to Yazid; he, thereupon, said,

“Amir! We are the household of the Prophet, the substance of the Message, the ones visited by the angels; it is through us that Allah initiates and concludes. Yazid is a man of sin, a drunkard, a murderer of the soul the killing of which Allah has prohibited, a man who is openly promiscuous. A man like me shall never swear the oath of allegiance to a man like him.” 32

Having stated all the above, let us ask this man of pedantry about his claim that al-Husayn (‘a) dissented after the oath of allegiance had (unanimously) been secured for Yazid: “When was such a swearing under duress secured, and when was there any consensus in its regard given by those who tied and untied?

Was it when his father [Mu’awiyah] secured it through terrorism, or was it when he swiftly dispatched funds to the masters of evil who cowered as they licked their lips?33

Or was it when Yazid's appointees offered it to people, so the descendant of the Messenger of Allah (S), together with Banu Hashim, turned away from it, and al-Zubayr fled from it and hid in Mecca, while Ibn ‘Umar confined himself to his house?”34

‘Abdul-Rahman son of [first caliph] Abu Bakr used to publicly say that it was an allegiance taken Heraclius-style: whenever one Heraclius fell, another Heraclius would succeed him.35 So Mu’awiyah dispatched one hundred thousand dirhams to appease him, but he sent the money back saying, “I shall not sell my religion in exchange for this life.”36

‘Abdullah son of ‘Amr Ibn al-’As said to ‘Abis Ibn Sa’id, who urged him to swear the oath of allegiance to Yazid, “I know him better than you, and you have surely sold your religion in exchange for this world.”37

Sa’id Ibn Zayd Ibn ‘Amr Ibn Nafil al-’Adawi said the following to a Syrian man sent by Marwan Ibn al-Hakam to him to secure his oath of allegiance to Yazid: “Marwan is ordering me to swear the oath of allegiance to people whom I have struck with my sword till they submitted to Allah. By Allah! They did not surrender to Allah; they only surrendered to the sword.”38

Ziyad Ibn Abeeh39 said to ‘Ubayd Ibn Ka’b al-Numayri, “Mu’awiyah wrote me with regard to swearing the oath of allegiance to Yazid, and securing the cause of Islam is quite a great cause. Yazid followed his own whims and desires. He was quite negligent about the creed due to a passion for hunting. So, inform Mu’awiyah about me and acquaint him with how negligent Yazid is with regard to the religious injunctions, and tell him about his abominable deeds.”40

Sa’id, son of ‘Uthman Ibn ‘Affan, too, denounced Mu’awiyah. He once wrote Mu’awiyah saying, “My father [the third caliph] is better than Yazid's father; my mother is better than his mother, and I am better than him.”41

Al-Ahnaf Ibn Qays denounced his caliphate, too. He wrote Mu’awiyah once trying to show him where he had erred by appointing his son as his successor and by preferring him over both Imams al-Hasan and al-Husayn (‘a) despite their merits and lineage.

He reminded him of the terms which he had promised al-Hasan (‘a) to fulfill, including one saying that he would not put anyone ahead of him, and that the people of Iraq never hated him nor his brother al-Husayn (‘a) ever since they loved them both, and that the hearts that hate Mu’awiyah were still beating within them.42

The oppressed Imam and the Master of Martyrs (‘a) spared no means to provide Mu’awiyah with advice, to guide him to the right path, and to acquaint him with Yazid's abominable conduct, and that he was better than him in every respect.

Once he said to him, “My mother is better than his mother, and my father is better than his father.” Mu’awiyah then said to him, “As regarding your mother, she is the daughter of the Messenger of Allah (S); she is, of course, better than any woman from [the tribe of] Kilab. As regarding my love for Yazid, were I to be awarded what fills a fertile oasis [with gold], I would not be satisfied. As regarding your father and his, they both sought the judgment of Allah, so Allah judged in favour of his father over yours.”43

It was then that Abu ‘Abdullah, Imam al-Husayn (‘a), refrained from commenting because he became convinced that the son of the liver-chewing mother would never be convinced about the truth Yet Mu’awiyah refrained from saying that Yazid's father was better than Husayn's because he knew that that would have been something quite unheard of due to ‘Ali (‘a) being the foremost in accepting Islam and to his having all merits, and to his superiority in all virtues.

It was for that reason that Mu’awiyah refrained from alluding to the existence of disliking and of a dispute of sort, and this is what the scholars of rhetoric call “persuasion.”

On another occasion, the Master of Martyrs, Abu ‘Abdullah (‘a), said to him, “I understood what you mentioned about Yazid's accomplishments and the policy of Muhammad's nation. You want to mislead people into thinking that you are describing someone with whom they are not familiar, or identify an absentee, or acquaint them with some specific knowledge.

Yet Yazid has personally revealed what his mentality is; so, draw your own conclusion about Yazid from noticing his interest in exploring decorated hunting dogs44, race pigeons, female singers with their musical instruments, his entertainment parties, and you will then find all of that helpful [to form an idea about him]. Stop what you are trying to do; it will not help you when you meet Allah to carry, besides your own burden of sins, the sins of all this multitude.

By Allah! You never cease to seek falsehood with oppression and earn an outrage coupled with injustice, so much so that you have filled all containers though the distance between you and death is only that you close your eyes. So proceed to do something which will testify against you on a Day witnessed by everyone, a Day that is sure to come; there is no doubt about it.”45

On a third occasion, Imam Husayn (‘a) wrote Mu’awiyah saying,

“Be admonished that Allah, the most Sublime, the most Great, has a Book which leaves nothing, small or big, without recording it. Allah, the most Exalted One, does not forget how you annihilate people for mere suspicion, how you kill His friends only on account of your charges, and how you exile them from their homes to foreign lands. Did you not kill Hujr al-Kindi and the worshippers who always upheld their prayers and who resented oppression and regarded bid’as as most abhorred and did not accept the blame of anyone when it came to upholding Allah's Commandments?

Did you not kill ‘Amr Ibn al-Hamq, the companion of the Messenger of Allah (S), the righteous servant of Allah whose body was worn out by adoration and whose complexion turned yellow on account of fearing Allah even after having granted him security and given him of the sacred promises that which, had you given them a bird, it would have descended upon you from the peak of the mountain, so you thus defy your Lord and take such promises lightly?

Did you not claim the son of Sumayya (as your son), the one who was born to a slave from Thaqif, claiming he was begotten by your father although the Messenger of Allah (S) had said, “The newborn belongs to the bed upon which he was born, whereas whoever commits adultery should be stoned,” thus forsaking the Sunnah of the Messenger of Allah (S) deliberately?

Did you not follow your own inclinations without any guidance from Allah, the most Exalted One, then you granted him authority over the Iraqis so that he would cut the hands of the Muslims, gouge out their eyes, and crucify them on palm-tree trunks, as if you do not belong to this nation, and as if they do not belong to you?

Are you not the one who wrote Ziyad ordering him to kill anyone who followed the creed of ‘Ali Ibn Abu Talib (‘a), so he killed them and mutilated their corpses following your orders while ‘Ali's creed is the creed of Allah, the most Sublime, the most Great, whereby He smote you and your father and whereby you now seat yourself where you are?

Add to all this your forcing people to swear the oath of allegiance to your son Yazid although he is a child who drinks wine and plays with dogs. Surely you have lost your soul, compromised your creed, and violated your trust.”46

On a fourth occasion, the Imam (‘a) wrote him to enumerate his sins following the killing by Ziyad Ibn Abeeh of Muslim Ibn Zaymar and ‘Abdullah Ibn Naji, both of Hadramaut, and their crucifixion for many days in Kufa on their houses' doors only because they were supporters (Shi’as) of the Commander of the Faithful ‘Ali (‘a).

Among what he said was: “Are you not responsible for the execution of Hujr and both men from Hadramaut regarding whom the son of Sumayya wrote you telling you that they followed the religion of ‘Ali (‘a) and followed his views, so you wrote him saying, ‘Kill everyone who follows the religion of ‘Ali (‘a),' notwithstanding the fact that ‘Ali followed the creed of his cousin (S) who smote your father, the same creed because of which your father smote those who adhered to it and because of which you yourself now seat yourself where you are?

Had it been otherwise, we, rather than you, would have been honoured by bearing the brunt of its responsibility in this life and in the life to come, had we only removed it from your shoulders and shouldered it ourselves.”

The Imam (‘a) rebuked him in a lengthy letter for adopting Ziyad and appointing him as ruler of Iraq47, but all these pieces of advice from the grandson of the Messenger of Allah (S) did not avail to put an end to Mu’awiyah's falsehood after the latter's acts of terrorism and greed had already blocked the way before justice and equity.

Yet despite his very well known shrewdness, Yazid did not feel comfortable regarding any harm touching al-Husayn (‘a) for fear of its dire consequences and repercussions. He knew that the most oppressed Imam (‘a) would never accept humiliation till the last breath, and that his Shi’as then were different from the time they used to be when his brother Imam al-Hasan (‘a) was alive.

These kept complaining about the horrible persecution meted to them at the hands of Mu’awiyah's governors, so much so that any of them preferred to be called an atheist rather than a “Turabi.”

Quite often, they used to confront Imam al-Hasan (‘a) very bitterly despite their recognition of his Imamate and their surrendering to the fact that whatever he did was due to divine righteousness and will. They went as far as urging al-Husayn (‘a) several times to rise against oppression, but he declined to do so out of deference for the obligations of the Imamate, preferring to postpone doing so till the right time, the time of which he was informed by both his grandfather (S) and by his wasi, his own father (‘a).

Mu’awiyah knew very well that in the event al-Husayn (‘a) was in any way harmed, the Shi’as would rally behind him, and this would lead to worsening an already bad relationship between both of them.

It was for this very reason that he advised his son Yazid to seek peace with al-Husayn (‘a) if the issue was aggravated no matter how “harsh” the Imam (‘a) might be to him. Said he to Yazid, “The people of Iraq will not leave Husayn till they get him out [of Medina]; so, if he rebels against you, and if you capture him, forgive him, for his lineage is great, and so is his right.”48

Due to his deadly conceit, ignorant Yazid did not pay any attention to that advice; so, his evil overcame him, bringing out the worst in him. If Yazid, the man who personified all abominations, was pleased with a swift victory, his victory was soon followed by failure, and people faced him with condemnation. Even those who did not claim adherence to Islam blamed him a great deal.

The incident of the messenger sent by a [Byzantine] Roman emperor to Yazid at the latter's court is a case in point. The messenger saw how Yazid was beating the sacred severed head of the Imam (‘a), so he responded in a way that shook the whole place. Yazid then realized that his falsely justifying what he had committed was of no avail any longer.

How could his justifications be of any avail after each and everyone who attended that meeting had heard a loud voice coming out of that sacred head saying, “La hawla wala quwwata illa billah” (there is no might nor strength except in Allah), just when Yazid ordered to have that messenger killed?49

Before the tragedy of Karbala’, who had ever heard a head, which had been severed from its body, speak so articulately? Was Maysun's son capable of frustrating Allah's mysteries or putting out His most sacred Light? Of course not.

The denunciation of what Yazid had done came even from his wives and those closest to him, so much so that when his wife Hind50 saw the severed head crucified on her house door as ‘Alawite radiance emanated from it to the depth of the sky and witnessed it bleeding, and the blood was emanating a very sweet fragrance, she was very distressed and could not help entering Yazid's court without her veil.

She screamed: “The head of the daughter of the Messenger of Allah (S) is crucified on our house!” Yazid stood and covered her up and said, “Mourn al-Husayn, for he is the [cause of] anguish of Banu Hashim. Ibn Ziyad was swift in killing him.”51

He intended to mislead her and, by shifting the blame for the crime to his governor, attempted to avoid condemnation. But what is already fixed cannot be removed. This is why he wrote his short missive which historians describe as “the rat's ear” and which he dispatched together with his more detailed one to the man whom he appointed as governor of Medina, namely al-Walid Ibn ‘Utbah, ordering him to secure the oath of allegiance for him from the entire population.

In his shorter missive, he instructed him to secure it specifically from al-Husayn (‘a)52, and to kill him and send him his head to him if he refused.

This was due to Yazid's knowledge that the righteous men of his time and the dignitaries among them would not endorse his government, nor had they accepted to do so during the lifetime of his father, Mu’awiyah, except after being coerced and harassed.

He wanted to “officially” alienate himself from the order to kill al-Husayn (‘a) so that if his appointee did it then held him accountable, he would seek his excuse by attributing the act of killing to his appointee. In his letter ordering him to secure the oath of allegiance for him from all the people of Medina, he did not dare to refer to such an order. This would provide him with the opportunity to shift the blame to his appointee. It was then that he came up with that excuse, and some historians were thus duped. But will it avail him at all? Of course not.

They clothed themselves for what they did

With the attire of shame:

Black in color tailored by infamy.

1. This statement was made by Abu Bakr Muhammad Ibn ‘Abdullah, known as Ibn al-’Arabi (d. 543 A.H./1148 A.D.), on p. 232 of his book Al-’Awasim, a book critiqued by Muhibb ad-Din al-Khatib and published in 1371 A.H./1951 A.D. It is there that the following statement is recorded: “The Messenger of Allah (S) said, ‘There will be dissensions; so, anyone who wants to disunite this nation after its unity, you must kill him, whoever he may be.' None disagreed with him [with Imam Husayn] except according to the interpretation of this hadith, nor did anyone fight him except on account of what they had heard his grandfather (S) say.”

Commenting on this tradition, Muhibb ad-Din said, “Muslim has mentioned this tradition in his Sahih in the Book of Imara.” It is, in fact, stated on p. 121, Vol. 2, of the Book (chapter) of Imara following the one dealing with the Prophet's military campaigns. It is quoted from Ziyad Ibn ‘Alaqah who cites ‘Arfajah who cites the Prophet (S). This man, Ibn ‘Alaqah, is known to have been misguided in his views and one who deviated from the path of Ahl al-Bayt (‘a) according to the testimony recorded on p. 381, Vol. 3, of Ibn Hajar's book Tahthib al-Tahthib.

The author mentions ‘Arfajah on p. 176, Vol. 3, of his book saying about him the following: “Nobody praised nor condemned him, for he is among those who do not enjoy any recognition and whose traditions are completely ignored.”What is truly strange is Ibn al-’Arabi's conviction that Yazid's government was legitimate despite his knowledge of one hadith of the Prophet (S) in which he has said, “Justice shall dominate my nation till it will first be violated by a man from Banu Umayyah called Yazid.” This tradition is reported on p. 241, Vol. 5, of Mujma’ al-Zawa'id wa Manba’ al-Fawa’id by Ibn Hajar who traces its Isnad to Abu Ya’li and al-Bazzaz.

It is also stated on p. 132 of Al-Sawa’iq al-Muhriqa from al-Ruyani who quotes Abul-Darda' quoting the Messenger of Allah (S) saying, “The first person to change my Sunnah will be a man from Banu Umayyah named Yazid.” In the Book of Dissensions (Kitab al-Fitan) of al-Bukhari's Sahih, the Prophet (S) is quoted as saying, “My nation's annihilation will take place at the hands of minors in my nation.” Also, Abu Hurayra is quoted [in the same reference] as having said, “I have heard the Messenger of Allah (S) saying, ‘The annihilation of my nation will be at the hands of youths belonging to Quraish.”

Ibn Hajar has explained the meaning of this tradition on p. 7, Vol. 13, of his book Fath al-Bari saying, “Abu Hurayra used to walk through the bazaars repeating these words: ‘Lord! Do not permit me to live till the year 60 [A.H.], and do not let me live to see children becoming rulers.'” Ibn Hajar goes on to say, “He [Abu Hurayra] was referring to Yazid's caliphate which took place in 60 A.H./680 A.D. although he did not criticize him [Yazid].”

2. The following statement is recorded on p. 357, Vol. 11, of al-Tabari's Tarikh where the events of the year 284 A.H./897 A.D. are discussed and also on p. 57, Vol. 2, of Abul-Fida's Tarikh where the events of the year 238 A.H./852 A.D. are discussed, and it is also recorded on p. 247 of Nasr's book Siffin (Egyptian edition), and on p. 115 of Ibn al-Jawzi's book Tathkirat al-Khawass by the grandson of Ibn al-Jawzi (Iranian edition): “The Messenger of Allah (S) once saw Abu Sufyan riding a camel led by his grandson Yazid and driven by his son Mu’awiyah, so he said, ‘May the curse of Allah be upon the rider, the leader, and the driver.'”

3. The Messenger of Allah (S) had said, “If you ever see Mu’awiyah on my pulpit, you should kill him.” This tradition is recorded on p. 181, Vol. 12, of Tarikh Baghdad, on p. 428, Vol. 2, of Tahthib al-Tahthib (of Ibn Hajar), and on p. 110, Vol. 5, of the same reference, on p. 357, Vol. 11, of al-Tabari's Tarikh, on p. 243 and also on p. 248 of the book titled Siffin [see above footnote], on p. 348, Vol. 1, of Sharh Nahjul-Balagha by Ibn Abul-Hadid, in al-Mannawi's book Al-Daqa'iq commenting on the contents of p. 18, Vol. 1, of Al-Jami’ al-Saghir, on p. 320, Vol. 1, of al-Suyuti's book Al-La'‘Ali ' al-Masnu’a in Kitab al-Manaqib, on p. 268, Vol. 1, of al-Thahabi's book Mizan al-I’tidal (Egyptian edition) where the biography of al-Hakam Ibn Zahir is discussed, on p. 129, Vol. 2, of the same reference where ‘Abdul-Razzaq Ibn Humam's biography is discussed, on p. 99, Vol. 3, of Siyar A’lam al-Nubala’ where the biography of Mu’awiyah is discussed, on p. 185, Vol. 1, of al-Khawarizmi's book Maqtal al-Husayn in Chapter 9, and on p. 57, Vol. 2, of Abul-Fida's Tarikh where the events dominating the year 283 [A.H.] are discussed.

4. Refer to p. 73, Vol. 36, of the exegesis Ruh al-Ma’ani where the verse saying “So did you desire, when you turned away, etc.” [referred to above] is explained.

5. Tafsir Ruh al-Ma’ani, Vol. 26, p. 73, where the verse “... so if you turn away, do you wish..., etc.” is explained.

12. Wafayat al-A’yan by Ibn Khallikan, in the biography of ‘Ali Ibn Muhammad Ibn ‘Ali al-Kayaharasi, and also in Mir’at al-Jinan by al-Yafi’i, Vol. 3, p. 179, where the events that took place during 504 A.H./1110 A.D. are discussed.

13. Ibn al-’Imad, Shatharat al-Thahab, Vol. 3, p. 179, where the events that took place during the year 504 A.H./1110 A.D. are discussed.

18. Al-Nujum al-Zahira, Vol. 6, p. 134, where the events that took place during the year 590 A.H./1194 A.D. are discussed.

19. Al-Nujum al-Zahira, Vol. 6, p. 134. It is also recorded on p. 120 of Mimar al-Haqa'iq by Taqi ad-Din ‘‘Umar Ibn Shahinshah al-Ayyubi, who died in 617 A.H./1220 A.D. (edited by Dr. Hasan Habashi), in a chapter detailing the events that took place during the Hijri year 579 (1184 A.D.).

44. In the first chapter of Ibn al-Taqtaqi's book Al-Adab al-Sultaniyya, p. 38, the author says, “Yazid son of Mu’awiyah used to decorate his hunting dogs with gold bracelets and woven outfits, and he used to assign for each dog a slave to tend to it.”

49. The traditionist ‘Abdullah Nur-Allah al-Bahrani, Maqtal al-’Awalim, p. 150, as appears in his biography on p. 370 of Rawdat al-Jannat at the conclusion of the biography of Shaikh ‘Abdullah Ibn al-Hajj ‘Ali al-Samaheeji who had compiled Al-Sahifa al-’Alawiyya.

50. The story of how Hind, wife of ‘Abdullah Ibn ‘Amir Ibn Kariz, was married to Yazid after her husband was forced to divorce her is one of the fables whose author desired to demean the Masters of the Youth of Paradise, namely al-Hasan and al-Husayn, peace be upon them. It is narrated in many different ways:
1) Al-Khawarizmi's Maqtal states on p. 151, Vol. 1, Chapter 7 (Najaf's edition) through the Isnad of Yahya Ibn ‘Abdullah Ibn Bashir al-Bahili saying, “Hind daughter of Suhayl Ibn ‘Amr was with ‘Abdullah Ibn ‘Amir Ibn Kariz, and Basra's governor had then been appointed by Mu’awiyah. The said governor offered her husband to exchange his wife, according to Yazid's desire to have her, with Basra’s entire tax revenue. At the end of the waiting period, Mu’awiyah sent Abu Hurayra with a thousand dinars as her dower. At Medina, Abu Hurayra narrated the incident to Imam al-Husayn Ibn ‘Ali (‘a) who said to him, ‘Say a good word about me to Hind.' Abu Hurayra did; therefore, she chose al-Husayn (‘a) who married her. When the Imam (‘a) came to know that ‘Abdullah Ibn ‘Amir had desired her, he divorced her saying, ‘A good person have I been to legitimize her for you.'”

The author traces the chain of narrators of this incident back to Yahya Ibn ‘Abdullah Ibn Bashir al-Bahili who quotes Ibn al-Mubarak who is not known at all to the scholars specialized in the science of verifying the narrators of hadith.

2) Al-Khawarizmi's Maqtal traces, on p. 150, Vol. 1, its Isnad to al-Hathli who quotes Ibn Sirin saying, “‘Abdul-Rahman Ibn ‘Innab Ibn Asid was the one who had deflowered her then divorced her. ‘Abdullah Ibn ‘Amir Ibn Kariz then married her, as stated above, except that he substituted the name of al-Husayn (‘a) with that of al-Hasan (‘a), claiming that he said to ‘Abdullah Ibn ‘Amir after the latter had divorced her, ‘You will not find anyone better than me to legitimize her for you.'

Hind used to say, ‘Their master is Hasan; the most generous among them is ‘Abdullah, and the one I love most is ‘Abdul-Rahman.' On p. 45, Vol. 2, of Ibn Hajar's book Tahthib al-Tahthib, it is stated that al-Hathli is Abu Bakr who is regarded by Ibn Ma’in as a liar and by Abu Zar’ah as “weak” and by al-Nassa’i as one whose traditions should not be taken seriously at all.

On p. 146, Vol. 3, of al-Safadi's book Al-Wafi bil Wafiyyat, the author says, “Muhammad Ibn Sirin admitted to hearing hadith then curtailing it, and that he was among those brought as captives from Jirjaya.” On p. 103, Vol. 2, of Tarh al-Tathrib, it is stated that, “Ibn Sirin was taken captive after ‘Ayn al-Tamr was overrun.”

3) On p. 180, Vol. 6, of al-Nuwayri's Nihayat al-Arab, it is stated that, “Zainab was with ‘Abdullah Ibn Salam who was appointed as ruler of Iraq by Mu’awiyah. Mu’awiyah asked him to divorce his wife because Yazid desired her as his own wife provided he would give him his own daughter to marry.

When he did divorce her, Mu’awiyah's daughter refused to marry him, so Mu’awiyah dispatched Abu Hurayra and Abul-Darda' to Iraq to ask for the hand of Zainab daughter of Ishaq for Yazid. They came to Kufa, and al-Husayn Ibn ‘Ali (‘a) was there, so they told him their story.

He (‘a) said to them, “Mention my name to her.” She, therefore, chose al-Husayn (‘a) who did actually marry her. When al-Husayn (‘a) came to know that ‘Abdullah Ibn Salam wanted her for himself, he divorced her in order to legitimize her marriage to her first husband.

This lengthy incident, which al-Nuwayri narrates and which he takes for granted in his book Nihayat al-Arab without even tracing the chain of its narrators, is taken for granted by Ibn Badrun who explains one of his poems on p. 172 (1330 A.H./1912 A.D. edition) titled “Uraynab.” Al-Husayn (‘a) never visited Kufa after their departure there from.

4) On p. 274, Vol. 1, of al-Maydani's book Al-Amthal, the following incident is narrated under a heading reading: “There may be someone who diligently helps someone else sitting idly by”: “Mu’awiyah asked Yazid once about his desires, so he informed him of his desire to marry Selma, mother of Khalid and wife of ‘Abdullah Ibn ‘Amir Ibn Kariz.

Mu’awiyah called upon the latter to meet with him. When they met, he asked him to divorce his wife, the mother of Khalid, in exchange for all the taxes levied from Persia for full five years. He, therefore, divorced her. Mu’awiyah then wrote his governor over Medina, al-Walid Ibn ‘Utbah, to inform Khalid's offer of her divorce.

After the expiration of the waiting period, Mu’awiyah dispatched Abu Hurayra with sixty thousand dirhams and twenty thousand dinars for her dower in addition to twenty thousand dinars to appease her and yet twenty thousand more as an additional gift. At Medina, he narrated the incident to the father of Muhammad, namely al-Hasan son of the Commander of the Faithful (‘a), who said to Abu Hurayra, “Mention my name to her.” Al-Husayn (‘a), too, said to him, “Mention my name to her.” ‘Ubaydullah Ibn al-’Abbas Ibn ‘Abdul-Muttalib said likewise and so did ‘Abdullah son of Ja’far at-Tayyar, as well as ‘Abdullah Ibn al-Zubayr and ‘Abdullah Ibn Muti’ ib al-Aswad. Abu Hurayra met her and narrated to her what Mu’awiyah wanted, then he informed her of the desire of each of these men to marry her. She said to him, ‘You choose one of them for me.'

He, therefore, chose al-Hasan Ibn ‘Ali (‘a) and married her off to him, then he took the money back to Mu’awiyah who reprimanded him (Abu Hurayra) for what had happened. The latter answered him by saying, “One who is consulted is one who is trusted.”

This is all what “trustworthy historians” had recorded of the facts as they had taken place. It is regrettable to see how they did not demonstrate any concern about safeguarding the Muslims' dignity. Just consider this myth the ultimate objective of which is to defame both grandsons of the Messenger of Allah, peace and blessings of Allah be upon him and his progeny, the Imams of the nation whenever they stood up or sat down.

One who sees things as they are without discerning them would be duped into accepting such a lie and, hence, would charge Abu Muhammad, Imam al-Hasan (‘a), with a charge because of which the mountains are removed from their places on account of the many wives al-Hasan (‘a) had married, and that to divorce a wife thrice was quite common. They could not find any truthful person to legitimize marrying a woman a permanent marriage then divorcing her other than al-Hasan (‘a)!

I do not know what excuse he will find for himself on the Day when the father of Muhammad [Ibn al-Hanafiyya] asks him, “Upon what basis did you thus violate my sanctity and did not see the evil of what you did?”

The Prophets are on Al-Husayn’s Side

The discussion of al-Husayn's martyrdom has been one of the mysteries of creation, one of the legacies of the prophets, and one of the subjects quite often discussed by the wasis and the bearers of the secrets, so that the Master, Praise to Him, would acquaint them with this great revolutionary and with his superiority over everyone else: he was the one who safeguarded the conclusive Shari’a.

All those prophets came to pave the way for such Shari’a and train the souls to accept it. Allah will surely reward them for grieving over him, for denouncing such a painful tragedy.

Adam wept over him, and so did Abraham, the Friend of Allah Moses (‘a) and Jesus (‘a) condemned his killer and ordered the Israelites to curse him saying, “Whoever lives to see him should fight on his side for he would be rewarded as though he was martyred fighting on the side of a prophet, whether charging or retreating. It is as though I can see his spot; each and every prophet visits it.” He also addressed it saying, “You are a spot of plenty of goodness; in you shall be buried the magnificent moon.”1

Prophet Isma’il (‘a), the one who was truthful to his promise, opted to follow his example after being informed of his martyrdom so that the Awaited Imam, may Allah hasten his reappearance, may avenge his murder.2

Yahya chose his head to be conveyed and displayed,

Finding his solace in the example of Husayn.

The news of Husayn's impending martyrdom caused the holiest Messenger of Allah (S) to weep, and he eulogized him though he was still alive3, so what if he had seen him slain at Karbala’ among a group of his kinsfolk who all were like lanterns that shatter the darkness after depriving him and all those with him from drinking the same water they had permitted the animals to drink?

Yes, the Prophet of Mercy (S) witnessed a piece of his heart in such a condition for which the heavens are rent asunder, and he saw that a huge multitude immersed in falsehood was bent on eradicating his Progeny anew from the world. Some of those who were with him saw him looking once at them and once at the sky, submitting to destiny.4

When the Commander of the Faithful (‘a) passed by Karbala’ on his march to Siffin, he alighted there, pointed to a particular spot and said, “There shall they alight,” then he pointed to another spot and said, “There shall their blood be spilled.

The offspring of Muhammad (S) shall alight there.” After a while he said, “Alas! O soil from which some people shall enter Paradise without judgment!”5 Then he released his tears, and all those who were with him shed their tears, too, for seeing him thus weeping. He informed his closest followers that his son al-Husayn (‘a) would be martyred on that spot together with many youths who descend from Muhammad (S) together with his companions who are the masters of martyrs. Nobody ever reached their lofty status, nor will any..., ever.6

In another statement which he (‘a) made when word was circulated that a group of young people belonging to Muhammad's family would be killed at Karbala’, he said, “The heavens and the earth shall weep for them, too.7

May my father be sacrificed for one whose only supporter was Allah.”8 Then he added saying, “Banu Umayyah shall not cease immersing themselves in their misguidance till they unjustly spill the forbidden blood during the forbidden month It is as though I look at a handsome young man swimming in his blood. So once they do so, they will have none to seek excuses on their behalf, nor will they be able to maintain their government.”9

Salman the Persian once passed by Karbala’ on his way to Mada'in and said, “These are the places where my brethren will be killed, and this is the place where they will camp and their blood spilled! Here will the son of the best of the first generations and of the last will be killed.”10

Jesus son of Mary (‘a) passed once by the land of Karbala’ and saw gazelle grazing. The gazelle told him that they were grazing there only because of their love for the soil of the blessed offspring of Ahmad the Prophet (S), and that they felt secure in that land. Jesus (‘a) took some of their dung, sniffed it then supplicated saying, “O Allah! Preserve it so that his [Husayn's] father may sniff it, too, and find in it means of condolence and solace.”

The dung remained there till the Commander of the Faithful (‘a) came to Karbala’. By that time, it had turned yellow due to the passage of time. He took it, sniffed it then wept. He passed it on to Ibn ‘Abbas saying, “Keep it; if you one day see it boiling in blood, you should then know that al-Husayn is killed.” He did. On ‘Ashura Day in the afternoon, he saw it boiling in blood.11

3. al-Suyuti, Al-Khasa’is, Vol. 2, p. 125, quoting Umm al-Fadl and Anas. It is also narrated by al-Marudi on p. 83 of his book A’lam al-Nubuwwa quoting ‘Ayisha. When such news came to the Messenger of Allah (S), he was in the company of ‘Ali (‘a), Abu Bakr, ‘Umar, Huthayfah, ‘Ammar, and Abu Tharr. Ibn Hajar al-Haythami narrated it on p. 188, Vol. 9, of his book Mujma’ al-Zawa'id quoting ‘Ayisha. It is also narrated by Zakariya al-Ansari in his book Fath al-Baqi edited by the faqih al-Iraqi where it is mentioned at the end of p. 25, Vol. 1.

The Intention to Kill

By necessity, the human society needs a reformer to bridge the gaps among its sectors, to correct its error, to complete its deficiency, and to enable it to stand on its own. The reason for all of this is the fact that the elements of corruption are present in it.

Had there been none to curb the nation's evil intentions, their whims and desires would have played havoc with them and divided them, so much so that even a relative would not be able to trust his relative, and all individuals would be the victims of their own ambition. Such a reformer is chosen by the Master, Glory to Him, from among His servants because He, and only He, is the One Who best knows the purity and integrity of the souls, of their renunciation of what displeases the Lord of the Worlds.

He will have to be protected against the immoralities the servants of Allah have and against all abominable inclinations so that he may not partake of them and thus worsen the situation and abandon informing others and guiding them to the paths of guidance and warning them against the pitfalls of perdition.

Allah had created the greatest Prophet (S) from the light of His sanctity and bestowed upon him the most perfect of good ethics to the extent that he surpassed in his good conduct everyone else and excelled over every being in existence. He, therefore, started explaining what is divinely permissible and what is not, supported by divine inspiration.

One's pen is surely incapable of defining such a brilliant personality about which the Prophet (S) said to the Commander of the Faithful, “Nobody knows Allah except I and you; nobody knows me except Allah and you, and nobody knows you except Allah and I.”1

Since the Prophet (S) was not to live forever, being a mortal like any other human being whose end is predetermined, and since a number of his injunctions were quite general the time for whose specifics had not come yet, it was mandatory on the legislator that called for reforming the nation to appoint a successor to continue the march in his footsteps, in his determination, sincerity and infallibility.

Nobody knows what someone hides within himself except his Creator. Had the nation been entrusted to select such a person, it would have been impossible for it to distinguish one person from another because of its inability to determine the characteristics that had to be present in the Imam.

Chaos, corruption, disputes and dissension would then result. This is contrary to the Munificence of the Master, Glory to Him.

“Your Lord creates whatever He pleases and chooses: they have no choice to make in the affair” (Sura Al-Qasas, 28:68).

“No believing man nor woman has any choice with regard to their affairs if Allah and His Messenger make a decree, and whoever disobeys Allah and His Messenger strays a manifest straying” (Sura Al-‘Azab, 33:36).

Succession [to the Prophet] is a divine post for which Allah, the most Exalted One, enables someone to carry the burdens of prophethood, so he conveys the message and calls for the details of the Shari’a brought by the Supreme Saviour.

He will guide the ignorant, alert the heedless, discipline the transgressor and explain in detail what the Prophet, peace and blessings of Allah be upon him and his Progeny, had summed up either to secure the common good of people, or he neglected to explain it because it was not opportune to do so yet.

After the Message had been conveyed by the Commander of the Faithful (‘a), he was succeeded by his son al-Hasan then by al-Hasan's brother al-Husayn, the Master of Martyrs, then by his (Husayn’s) son ‘Ali Zayn al-’Abidin, then by his son Muhammad al-Baqir followed by his son Ja’far as-Sadiq followed by his son Musa al-Kaďim followed by his son ‘Ali al-Riďa, then by his son Muhammad al-Jawad then by his son ‘Ali al-Hadi, then by his son Hasan al-’Askari, then by his son the Awaited One, Abul-Qasim, Muhammad al-Mahdi, may Allah hasten his reappearance.

Consecutively narrated traditions have told us that Allah, the Great, deposits with the Imam, whom He appointed for the nation as the proof and the guiding light whereby those who stray are guided, a divine power and a light whereby he can inquire about the beings and what happens in existence of events and epics. An authentic hadith says, “When one of us is born, a pole of light will be raised for him whereby he sees the deeds of Allah's servants and whatever takes place in the lands.”2

Such a statement refers to the divine power poured by the Truth, Glory to Him, for the purpose of discovering all facts as they are, be they statements or actions or anything else relevant to the material or spiritual world. It is through such a divine power that the curtains of ignorance are lifted and the barriers of heedlessness are removed; so, nothing remains except that it is present before them in its essence and before their holy selves.

Such a light dispels the darkness, so the one seeing will find what the deep darkness had veiled from him standing before his very eyes. Abu ‘Abdullah, Imam as-Sadiq (‘a), has already informed us of how the Lord, Great is He, bestowed upon Ahl al-Bayt the ability to be acquainted with what happened to the early generations and what will happen to the last ones, what is in the heavens and in the earth, and what was and is, so much so that all things are present before their very eyes.3

Then he records explaining thus, “Whatever belonged to the Messenger of Allah (S), the same belongs to us except his prophethood and wives.”4

There is no exaggeration in this statement that comes from those whom Allah had purified according to the text of the Holy Qur’an that says,

“Allah desires to remove from you, O Ahl al-Bayt, all abomination and purifies you with a perfect purification” (Sura Al-‘Azab, 33:33).

in order to be able to carry the most divine superabundance. There is no miserliness in the Supreme Lord, numerous are His Signs.

To exaggerate about someone is to point out one of his characteristics which may either be comprehended or not, due to the limitation of one's own comprehension. Reason does not negate the divine generosity. How could it, since the most Great One pours His bounties upon those who go to extremes in their oppression and who rebel against the sanctity of His Greatness, as if they were the ones who were doing Him a favour?!

Yet all of this did not stop Him from showing mercy and benevolence to them and granting them His favours. It is as though they had been the ones who did Him a favour! Yet all this did not stop Him from showing mercy to them and benevolence to them and granting them of His favours that whose treasures are not exhausted, nor can it fail anyone who seeks it. This is one of the self-explanatory causes.

If the condition of the Overwhelming Lord, Praise to Him, is as we have just described with regard to those tyrants, how would He, the Omnipotent and the Great that He is, fare with the truth relevant to Ahmad (S) whom He created from the most sacred light, great is He, indeed?! So a meeting took place between an ever-flowing fountainhead and souls that are always ready to give.

It is no bid’a at all in what is narrated about them, peace and blessings of Allah be upon them, bearers of the knowledge of the unknown, with what Allah's servants do or do not, and with what happened in the lands or what will.

The knowledge of the unknown, in as far as they, peace be upon them, are concerned, is not relevant only to the Creator, the most Exalted One, so that it would be inaccessible to them. Such knowledge is characteristic of the Almighty Himself. As far as the Imams are concerned, Allah, Praise to Him, bestowed upon them such knowledge. It is through His grants and Munificence that they could know the nature of things and of events.

The knowledge of the unknown, then, is of two types:

1) One which has to exist and which comes only from the Creator of the heavens and the earth. It depends on Divine boons. It is what the prophets and their wasis had had, and it is to such type of knowledge that the scholar of exegesis al-‘Alusi attracted our attention when he explained the following verse:

“Say: None in the heavens and in the earth knows the unknown except Allah” Al-‘Alusi said, “It may be said that, as a matter of fact, the knowledge of the unknown, from which everyone other than Him, the most Exalted One, is excluded, is that which is specifically relevant to one person without means whereby he acquires it.

2) As regarding the knowledge with certain individuals, this is acquired when He somehow bestows it upon them; so, it cannot be said that they were familiar with the unknown through the first avenue, for one who says so will certainly be committing apostasy. Rather, it should be said that they were distinguished from others when they were acquainted with the knowledge of the unknown.”5

A testimony to this fact is what Imam Abu Ja’far al-Jawad (‘a) said once to his wife, Umm al-Fadl, daughter of caliph al-Ma’mun, when she unexpectedly found herself menstruating. She said to him, “Nobody knows the unknown except Allah” Said the Imam (‘a), “And I know it because Allah, the most Exalted One, acquaints me with it.”6

The Imams (‘a) are at all times in need of Divine favours. “Had it not been for the continuity of their link with Him and the consecutive boons which He bestows upon me,” said Imam Abu ‘Abdullah, as-Sadiq (‘a), “I would have exhausted what I have with me.”

He has also said, “Had it not been for an increase every Friday evening in what we have, what is with us would have depleted.”7 The Imam (‘a) by saying so meant to tell us that the Imams' knowledge is directly from the Creator, the most High, and that they are in continuous need for His knowledge and for the continuation of His mercy, Glory to Him.

His specifying Friday evening is due to its being a blessed one. It is blessed by the descending of Divine Munificence from the beginning of the evening till its end, unlike other nights. It is to such meaning that Imam al-Riďa (‘a) refers when he says, “Knowledge is made [by Allah] accessible to us; it is then that we know, and it is withheld from us, so it is then that we do not know.”8

In Surat al-Jinn, we read the following verse:

“The One Who knows the unknown, so He does not acquaint anyone with His knowledge of the unknown except a messenger with whom He is pleased.”(Sura al-Jinn, 72:26-27)9

Nobody who reads this verse should doubt (the gist of) what is stated above. The Messenger who stood the distance of two bows or closer was none other than the Seal of all the Prophets, the Messenger with whom Allah is pleased, the one over whom Allah never preferred anyone else from among all His creation. Imam Abu Ja’far, al-Baqir (‘a), used to say, “By Allah, Muhammad was the one with whom Allah is quite pleased.”10

Allah never distances the successors of the Prophet (S) from such a status after having derived their light from that of Prophet Muhammad (S). Another testimony is the answer provided by Imam al-Riďa (‘a) to ‘Amr Ibn Haddab.

The latter rejected the notion that the Imams, peace be upon them, had with them the knowledge of the unknown, deriving his argument from the above quoted verse. The Imam (‘a) responded to his rejection by saying, “The Messenger of Allah (S) is the one who was familiarized by Allah with His knowledge of the unknown, and we are the heirs of that Messenger who came to know Allah's knowledge of the unknown; so, we thus came to know what was and what will be till the Day of Judgment.”11

Why would not the Messenger with whom Allah was pleased be the same one whom Allah loved especially since the Creator, Glory to Him, honoured him by addressing him directly without an intervening angel? Zurarah reports saying that he once asked Abu ‘Abdullah, Imam as-Sadiq (‘a), whether the Messenger of Allah (S) used to be overcome with a swoon whenever he received revelation. “No,” answered the Imam (‘a), “it was not.

He swooned whenever he communicated with Allah, the Omnipotent, the Great, directly, without anyone intervening between them. As for Gabriel (‘a), he never visited him except after seeking and being granted his permission to do so. So, whenever he entered, he sat before the Messenger of Allah (S) just like a slave sitting before his master.”12

When the Messenger of Allah (S) was in no condition to grant permission for Gabriel to enter, the latter remained outside by the drainpipe till he was granted permission to enter.13
And he received the wahy without any angel intervening as proven by Burhan ad-Din al-Halabi,14 al-Suhayli,15 Ibn Sayyid al-Nas16, al-Suyuti,17 and al-Zarqani.18

Based on these traditions, which tell us about the status reserved by the Master, sublime are His Signs, for the greatest Messenger (S), Shaikh as-Saduq recorded his belief in the wahi and in the swoon [referred to above].19 The view held by Shaikh al-Mufid is not different from his.

Says he, “Wahy is of two types: one the Prophet (S) hears directly without anyone interferring, and one wherein he hears through the angels.”20 The great authority, Shaikh Muhammad Taqi al-Isfahani, who is well known as Aqa Najafi, follows in his footsteps. Add to this, the Prophet's knowledge of the Qur’an and whatever knowledge and secrets of natures and characteristics of things it contains even prior to its revelation to him.

What is most important is that the Master, Great is He, had told him not to make such knowledge public before receiving its revelation. He, Glory to Him, said, “Do not hasten with the Qur’an before its revelation is mandated to you.”21 Had the Prophet (S) not been fully acquainted with what the Glorious Qur’an contains of secrets and knowledge, such a prohibition from making it public would have had no meaning.

This quite clearly proves that the Prophet (S) knew what events took place and what events will take place, and that such knowledge was not totally dependent on Gabriel (‘a), descending upon him. The sacred boon that he had received from the Almighty had already acquainted him with all facts even before Gabriel was created...

At this juncture, another phenomenon becomes evident, one that was not realized by those who could not realize the degrees of greatness and beauty such a magnanimous personality enjoyed. It is the fact that the greatest Messenger (S) was familiar with reading and writing all languages regardless of their variations and methods of writing before and after his Prophethood due to his attainment of the highest degrees of [human] perfection.

Such a quality was not to be withheld from him. Had he not been thus endowed with such knowledge, he would have sought help from others whenever he needed to read or to write anything, and he would then have been in need of someone's favour: he is the embodiment of all favours and virtues. This is not only our view; it is the view to which renowned verifiers have submitted.22

The verse saying, “You do not write it with your own right hand” does not negate his knowledge of writing; it only negates his own writing it down, and there is no connection between such recording and his ability to write.

He, peace and blessings of Allah be upon him and his progeny, was familiar with writing, but he did not actually write anything down, and the reason for that is the doubt those who disbelieved in him would have then cast as the Holy Qur’an states.

We can conclude from all the above that Allah, the Almighty and the Great, bestowed upon the Imams from among the offspring of the Prophet (S) all the merits and virtues which their most holy grandfather had had with the exception of his prophethood and his wives. He, peace and blessings of Allah be upon him and his progeny, being the Seal of the Prophets of Allah that he was, was permitted to marry more than four women.

Anyone who does not know the implication of the knowledge of the unknown, which these geniuses had, is surely to find such an issue tremendous, so he rejects it. One who does not know the fiqh of the Shari’a unknowingly admits the error of his belief.

Shaikh Zadah al-Hanafi says, “Qasim al-Saffar caused a verdict labelling as “illegal” any marriage based on one merely testifying to the unity of Allah and to the Prophethood of the Messenger of Allah (S), claiming that such person had also to believe in the Prophet's knowledge of the unknown. But the head of the Tatar-Khans rejected the notion that he should be called an apostate because certain things are demonstrated before the purified soul of the Prophet (S), so he thus comes to acquire some of the knowledge of the unknown whereas Allah has said,

“The One Who knows the unknown, so He does not acquaint anyone with His knowledge of the unknown except a messenger with whom He is pleased.”(Sura al-Jinn, 72:26-27)23

Neither of these men understood the meaning of “the knowledge of the unknown” discussed here, nor did either of them realize the truth about the Seal of the Prophet, peace and blessings of Allah be upon him and his progeny, so they said whatever they were able to comprehend and no more.

Having explained its connotation, the discreet reader has no excuse for hesitating, or for entertaining any doubt. Yes, nobody can deny that the Creator, Praise is due to Him, has with Him knowledge with which He, and only He, is familiar, the knowledge which He did not share with anyone else at all, including the time of the Hour.

As regarding Ahl al-Bayt (‘a) denying having any knowledge of the unknown, such as the following statement of Imam Abu ‘Abdullah, as-Sadiq (‘a), “Strange how some people claim that we know the unknown! None knows the unknown except Allah I was about to hit my bondmaid when she ran away from me and hid: I have no idea in which room she hid!,” this statement is interpreted as being said by way of taqiyya due to the presence at the time of men like Dawud al-Raqqi, Yahya al-Bazzaz, and Abu Busayr.

These men could not comprehend the mystery of how Ahl al-Bayt (‘a) knew what they knew. Abu ‘Abdullah (‘a) wanted to deny having any knowledge of the unknown in order to demonstrate his support for those men's beliefs. What supports this theory is Sadir, the narrator of this incident, visiting the Imam (‘a) thereafter and expressing to him his amazement at how he denied his knowledge of the unknown.

The Imam comforted him by saying that he knew what was even more than that: the Book of Allah in its entirety and all the knowledge and secrets it contains. Yet this incident is brushed aside by al-Majlisi, who states so in his book Mir'at al-’Uqul, due to the ignorance of those who have narrated it.

The reason why the Imam (‘a) denied knowing his bondmaid's whereabouts may have been to deny having seen her in her hiding place rather than having known where that place actually was. His phrase “I have no idea” means: “I did not actually see in which room she entered;” otherwise, one who has said about himself “The knowledge of what had passed before me is with me, and so is that which has not come to pass” cannot be ignorant of his bondmaid's whereabouts.

When Mubashshir knocked at the door of Abu Ja’far, Imam al-Baqir, and the maid went out to open it, he caught her hand, whereupon Abu Ja’far (‘a) called upon him from inside the house, “Enter, may you lose your father!” He entered and apologized by saying that he did not entertain any ill thought but only wanted to increase (his conviction that the Imam knew who was at the door). The Imam (‘a) said to him, “Had the walls obstructed our vision as they obstruct yours, we and you would have been on par.”24

He also said once to Muhammad Ibn Muslim, “Had we been ignorant of what you all do or not do, we would not have been preferred over the rest of the people,” then he mentioned the incident at the Rabatha involving him and his fellow with regard to the subject of Imamate.25

The Prophet's hadith: “Had I known the unknown, I would have acquired plenty of goodness” does not carry any meaning other than the Prophet (S) being in need of Allah, the most Exalted, to acquire knowledge, and that he did not know the unknown on his own.

There is no doubt about that, for everyone believes that Allah, the most Exalted, is the One Who bestowed upon the Prophet (S) and upon his offspring, peace be upon them, the divine faculty whereby they were able to acquire the knowledge of the world.26

Another testimonial is when Imam as-Sadiq (‘a), who was with his followers in jail, asked his followers about the presence of those who were spying on them. They told him that they had no knowledge of such spies.

He, thereupon, said, “Thrice do I swear by the Lord of this building that had I been present with Moses and al-Khidr (‘a), I would have told them that I am more knowledgeable than [both of] them, and I would have informed them of the knowledge with which they were not familiar. They were, indeed, granted the knowledge of what had already passed and what is to pass till the time of the Hour, and we [Ahl al-Bayt] have inherited all such knowledge from the Messenger of Allah, peace and blessings of Allah be upon him and his Progeny.” 27

This narration is authentic; nobody accuses Ibrahim Ibn Ishaq al-Ahmar of any weakness in what he narrates. We, furthermore, say that it does not contradict his vast knowledge due to the fact that the Ahl al-Bayt (‘a) are not obligated to reveal all what they knew.

Rather, they had to act upon whatever met the principle of taqiyya, or due to their concern about some of their companions on account of being under surveillance. His statement is similar to another wherein he said, “I know what is in the heavens and in the earth, and what is in Paradise and in hell; I know what was and what will be.”

Having said so, the Imam (‘a) realized its tremendous effect on his audience; he was concerned about those who were in his company then and there, so he (‘a), went on to say, “I came to know all of it from the Book of Allah: The most Exalted One says that His Book contains the explanation of everything.”28

The Imam (‘a) took into consideration his companions' condition, so he brought them an argument to convince them, and so were the other Imams (‘a) in as far as their knowledge of temporal circumstances and personal conditions were concerned.

His statement about Moses and al-Khidr (‘a), that they were granted the knowledge of what was, does not contradict al-Khidr's knowledge of the future of the young boy [whom he killed], for it is one of the causes with which Allah informed him for a temporal reason.

As regarding the Imams, peace be upon them, stating that when one29 of them wants to know something, Allah informs him of it, it does not prove the limitation of their knowledge at a particular time.

Such a statement proves that putting the divine power with which they are endowed at birth to work depends on their will which is determined by the presence of an interest necessitating the revelation of a veiled fact and producing what they had had with them of treasured knowledge. Yet this explanation occurs in no more than three narrations all of which are refuted by al-Majlisi in his book Mir'at al-’Uqul, proving the weakness of some of them and the ignorance of those who reported the others.

What can be concluded from the above is that Allah, the most Sublime, has bestowed upon His purified vicegerents a divine faculty whereby they could comprehend events, the nature of things, the secrets of everything, in addition to whatever good or evil takes place in the universe.

There is no exaggeration in all of this especially since the nature of these Imams is capable of absorbing such divine overflow, and since the Lord, Glory to Him, is never miser in what He grants those upon whom He bestows of His knowledge. The Imams, peace be upon them, have declared the same, saying that they always are in need of His subsequent blessings, Great is He; otherwise, their storehouse of knowledge may deplete.

This is not unexpected with regard to those whose ultimate objective is to obey Allah Almighty, and whose substance is integrity. Such are Allah's friends and the truthful ones in addition to those whom the Creator appointed as the custodians of His Shari’a.

This view is endorsed by renowned critics and is stated by Shaikh al-Mufid on p. 77 of Al-Maqalat, and by al-Majlisi on p. 187, Vol. 1, of Mir'at al-’Uqul. Al-Ashtiyani, the critic, has followed in their footsteps as stated on p. 60, Vol. 2, of his commentary on Shaikh al-Ansari's Letters.

Ibn Hajar al-Haythami states the following:
“The verses stating: “Say: None knows the unknown in the heavens and in the earth save Allah” and “The One Who knows the unknown, so He does not acquaint anyone with His knowledge” do not contradict the prophets' and the walys' knowledge of portions of the unknown.

They know of such knowledge because Allah Almighty informs them of it. This is not the same knowledge like that relevant to Him whereby He is praised and glorified. In both of these verses, He is simply saying that none shares His knowledge of the latter.

As far as other types of knowledge are concerned, He informs whomsoever He pleases of some of the knowledge of the unknown. The Almighty informing His prophets and friends of some of the knowledge of the unknown is possible; it is not impossible at all.

Anyone who denies it is stubborn. It goes without saying that such granted knowledge does not in the end lead to the recipients sharing with Allah the knowledge which He has reserved for Himself and whereby He is praised, glorified, and is known since eternity. This is the same view upheld by al-Nawawi in his verdicts”.30

This clearly proves that Ibn Hajar was not too far from accepting the notion that the walis knew the unknown, but he did not agree with the Shi’as with regard to their belief that their Imams from among Ahl al-Bayt, peace be upon them, are capable of knowing the events which took place as well as those which will take place till the Day of Judgment.

He believes that such ability is characteristic of the Great Creator. The criterion he has set for the walis to know some of the knowledge of the unknown is their being empowered by their Master, Glory to Him, to do so; He is the One Who informs them of some of the knowledge of the unknown. Such empowering, he believes, keeps the Shi’a beliefs in check.

If the criterion of Allah Almighty empowering others to know the unknown becomes the particular divine faculty of certain individuals who are the offspring of the Messenger of Allah (S), then it is quite possible that such faculty reaches its utmost limit to the extent that it will not be confined to some but rather to all such knowledge, so much so that one of such individuals may see things as if they are before his very eyes as Imam as-Sadiq (‘a) says.

The exception to this, of course, is the knowledge that Allah Almighty has confined only to Himself. None can be acquainted with such knowledge even if he reaches the degree beyond the zenith of perfection.

This is also the view held by Ibn Hajar. Al-Naishapuri, author of the Tafsir, has recorded it as follows: “If the walis are not granted such a faculty, it is either because Allah is entitled not to grant a believer what he wants, or because the believer simply is not worthy of it, and either one is far from the other. If a believer is empowered to attain it, it surely is the very greatest of all of what He grants a servant of His. If the One Who is most generous does not withhold the very best, He likewise is generous enough not to give what is the least.”31

He further says, “There is no contradiction between the verse saying, ‘No soul knows what it shall earn in the morrow' and the advance knowledge of the Prophet (S) of the conquest of Mecca and of the imminent wars against the renegades, those who deviated from the right path, and the apostates. All what the verse says is its negation of the knowledge of the future, but if this is done by Allah informing someone of it, then the case is not so. It is quite possible that Allah informs His Prophet (S) of what will be.”32

1. al-Hasan Ibn Sulayman al-Hilli (one of the students of the First Martyr who was alive in 802 A.H./1400 A.D.), Al-Muhtadir, p. 165, and also on p. 125 of his book Al-Basa’ir.

10. Bihar al-Anwar, Vol. 12, p. 22, in a chapter dealing with the Imam's visit to Basra. It is also discussed on p. 74, Vol. 15, where the subject of khiraj taxes is discussed.

11. as-Saduq, Tawhid, p. 102, in the chapter denying the possibility of Allah being seen by anyone, and it is also discussed on p. 14, Chapter 7, of ‘Ilal al-Sharai’ and on p. 86 of al-Fayd's book ‘Ilm al-Yaqin.

12. Tawhid, p. 102, in the chapter that denies the possibility of Allah being seen by anyone. It is also cited on p. 14, Chapter 7, of ‘Ilal al-Sharai’, and on p. 86 of al-Fayd's book ‘Ilm al-Yaqin.

22. Shaikh al-Mufid has indicated the same on p. 123 of Al-Maqalat, and by Shaikh al-Tusi on p. 423, Vol. 2, of his book Al-Tibyan. It is also indicated in Al-Mabsut, in Ghayat al-Murad by the First Martyr, in Al-Tahrir wal Qawa’id, by Sayyid Mujahid in his book Al-Manahil. Ibn Shahr-Ashub has declared so on p. 161, Vol. 1, of his book Al-Manaqib. So has al-Majlisi on p. 147, Vol. 1, of his book Mir’at al-’Uqul, in Riyad al-Ahzan (of Muhammad Hasan al-Sha’ban Kurdi al-Qazwini). The same is stated by al-Fadil al-Hindi in his book Kashf al-Litham, by al-Miqdad in his book Al-Tanqih, and by al-Hajj Mulla ‘Ali al-Kanni in his book Al-Qada’.

The word “al sara’ir” in the said verse connotes inclusion of everything; thus have these scholars all agreed upon when they discussed the judge recording something in their discussion of legislation. Al-Shihab al-Khafaji, on p. 398, Vol. 2, of his book Sharh al-Shifa, indicates the same in a chapter dealing with his names. On p. 514, he includes a section dealing with his miracles. On p. 4, Vol. 21, of Ruh al-Ma’ani, al-‘Alusi comments on the phrase “you do not write it down with your own right hand” in the verse referred to the above by saying, “A group of scholars once discussed this phrase and were of the view that he [the Messenger of Allah] knew how to write.”

Then he quoted al-Bukhari saying in his Sahih, “He (S) wrote down the covenant of the peace treaty [of al-Hudaybiya].” Prof. ‘Abdul-’Azim al-Zarqani, on p. 260 (first edition) of his book Manahil al-’Irfan, records what negates that he learned how to write but that he already knew how to. On p. 249, Vol. 6, of Tahthib Tarikh Ibn ‘Asakir, the author states that Abul-Walid al-Baji wrote a dissertation about the Prophet (S) being able to write, and he is supported in his views by Ahmad Ibn Muhammad al-Lakhmi and Ja’far Ibn ‘Abdul-Jabbar in addition to others.

26. al-Khafaji, Sharh al-Shifa’, Vol. 3, p. 150, where he says, “What is denied in these verses is his [Prophet's] knowledge of the unknown without means [enabling him to know]. As regarding his knowledge of the unknown, it is done by Allah, the most Exalted One, informing him. This is a recognized fact. It is ascertained by the verse saying, “He does not acquaint anyone with His knowledge of the unknown except a Messenger with whom He is pleased.”

The Verse of Perdition

From what we have already established, it has become clear to us that the Imams (‘a) were never ignorant of the martyrdom of each one of them: who would commit it, how and when. They were informed of it by Allah Who bestowed upon them of the types of knowledge whereby they comprehended the events, in addition to the heavenly tablet which descended upon their grandfather, the Supreme Saviour (S), and which they read.

Their welcoming martyrdom in a way that assisted the demise of their holy selves, or hurled them into perdition, is something that the Holy Qur’an prohibits. Safeguarding one's life and taking precautions against falling into perdition is obligatory so long as it is destined, or when it does not serve a higher purpose.

But in the presence of a purpose that is served by one exposing his life to peril, as is the case with performing jihad or in self-defense, death will claim the lives of a number of Mujtahids. Allah ordered His prophets and messengers who approached it determined to be martyred, and many of them were quite happy to do so.

A number of prophets were killed in the line of their duty; they never flinched nor relented till their holy souls departed from their bodies. A group from among the Israelites sought to worship their Lord by putting an end to their lives; He, the Great and the Almighty, said,

To read this verse as is [rather than in its context] will only take it out of our discussion of the topic of revelation: to warn against an imminent danger. It succeeded a verse dealing with transgression during the months regarded by the Muslims as sacred. Allah Almighty says,

“The sacred month for the sacred month and all sacred things are (under the law of) retaliation; whoever then acts aggressively against you, inflict injury on him according to the injury that he has inflicted on you, and be careful (of your duty) to Allah and keep in mind that Allah is with those who guard (themselves against evil)” (Qur’an, Sura al-Baqara, 2:194).

The prohibition of putting someone’s life in jeopardy becomes [in such a context] dependent on the polytheists attacking the Muslims during the sacred months, and when the Muslims did not have enough force to fight them back.

Taking the stand of a general prohibition of any life-threatening situation becomes a rationalizing cause that cannot be subjected to a particular situation but a specific injunction relevant to the case of the lack of a cause stronger than that of simply facing a danger. When the necessary cause is present, no injunction interferes to prohibit it, such as in the case of defending Islam.

The most Praised and Exalted One praises the believers who march to their death and struggle to promote the divine cause saying,“Allah has bartered with the believers: their lives and wealth for Paradise; they fight in the cause of Allah, so they kill and get killed.”(Qur’an, Sura at-Tawbah, 9:111).

He also says,

“Do not reckon those who are killed in the cause of Allah as dead. Nay! They are alive with their Lord receiving their sustenance.” (Qur’an, Sura Al-e-‘Imran, 3:169).

He also says,

“Among the people is one who sells his life seeking the Pleasure of Allah” (Qur’an, Sura al-Baqara, 2:207).

Thus did the Messenger of Allah (S) declare to the members of his nation when he provided them with his valuable instructions saying, “The best of martyrs is Hamzah Ibn Abu Talib and a man who spoke a word of truth to an oppressive ruler because of which he [the ruler] killed him.”2

Muhammad Ibn al-Hasan al-Shaybani is not far off from following such instructions when he sees no harm in a man assaulting a thousand of his foes and who either comes out safely or is killed in the process.

Then he says, “There is no harm in one losing his life, or is hurt, if his assault at a thousand foes strikes fear in the latter or causes them to be in disarray.” His reasoning is that such an assault is better than any harm inflicted because it serves the interest of the Muslims.3

Ibn al-’Arabi, the Malikite scholar, says, “Some scholars permit a man assault a huge army seeking martyrdom, and such an action is not regarded by them as jeopardizing one's life and exposing it to perdition because Allah, the most Exalted One, says,

‘And among men is he who barters his life for the pleasure of Allah, and Allah is Affectionate to the servants’ (Qur’an, Sura al-Baqara, 2:207),

especially if the motive behind the assault enhances the morale of the Muslims upon seeing one of them facing thousands.”4

Allah, Glory to Him, has specifically allotted certain injunctions to those who are the custodians of his legislation and His vicegerents over the nation. Most of such injunctions cannot be realized by people's aspirations, nor can they be comprehended by their reason. Among them is enjoining them to sacrifice themselves for the sake of achieving His Pleasure, Glorified and Exalted is He, and to spend all wealth, influence, and possessions in the process.

So you find them once in the depth of dungeons, or exiled, or deported, all the time suffering from apprehension and hardship, remaining against their wish silent as they are being verbally abused. This continued till they met their death.

What savoured all of this for them was their being informed beforehand by their greatest grandfather (S), who was told by divine inspiration, of the merits and the interests whereby the Islamic nation is served. Had they not been thus determined to offer such sacrifices, the creed would have been terribly distorted and misguidance would have crept therein.

They found themselves submitting to that with which Allah had acquainted them of His secrets. He acquainted them with the great significance with Him, the most Exalted and Praised One that He is, despite the various degrees of sacrifice they had to offer.

The Almighty ordered some of them to withhold and not to fight or to be involved in jihad while ordering others to accept to be killed and yet others to accept to be poisoned. The mystery in such variation of obligation was due to what He, Glory to Him, saw of the interests according to their relevant time.

Their bracing their death and taking poison was never due to their ignorance of what an oppressive ruler was doing to them. Rather, they were quite sure about it. They knew of their killer and his method of killing, and even of the day and time, seeking submission to the Command of their Lord, the most Exalted One, and surrendering to the divine judgment in their regard.

They are, in so doing, only carrying out all the orders they had received from the Master, Praise to Him, be they obligations or recommendations. Reason determines that a slave must obey his master and not do anything forbidden without inquiring about the interest, or the lack thereof, that necessitated it. But if the Master is wise in everything He does, according to the verse saying,

“He is not asked about what He does while they are,” (Qur’an, Sura al-Anbiyah, 21:23).

obedience to Him ought to be unconditional, without questioning the reasons behind His orders.

It is this suggested view that the critics from among renowned scholars have endorsed. If researchers keep themselves busy investigating the reasons why Ahl al-Bayt (‘a) did what put an end to their sacred lives, they will keep going right and left without actually coming out with what satisfies anyone simply because such researchers produced nothing but assumptions which do not agree with the basics or with what is most exemplary.

Traditions regarding Ahl al-Bayt (‘a) indicate that when they knew that their enemies were determined to put an end to them, or when the pain of their chains intensified, and it became obvious to them that their fate was delayed, they resorted to all possible means, including supplications which could not be rejected, or complaining to their grandfather the Prophet (S), requesting him to keep harm and calamities away from them.

Imam Abu Ja’far, al-Baqir (‘a), says, “If something distresses us and we were apprehensive of the authorities' mischief, we, Ahl al-Bayt, would say, ‘O King of everything! Bless Muhammad and his Household and do unto me such-and-such'”5

When al-Mansur became angry with Imam Abu ‘Abdullah, as-Sadiq (‘a), setting his mind to kill him, the Imam (‘a) supplicated to his Lord, the most Exalted One, pleading to Him to ease his hardship. By the grace of his supplication, the dark ominous clouds of an ill fate dissipated.

As soon as al-Mansur looked at as-Sadiq (‘a), he gladly stood up, demonstrating his pleasure at seeing him, hugged and kissed him. After that incident, al-Mansur narrated the reason why he changed his mind. He said that the Messenger of Allah (S) appeared to him in a vision standing before him stretching his open hands, uncovering his arms, looking very angry as he shielded the Imam (‘a) from him; he said to al-Mansur,

“If you harm the father of ‘Abdullah (‘a), I will certainly annihilate you.” Al-Mansur had no choice except to forgive, respect and honour the sanctity of the Imamate. Then he dispatched the Imam (‘a) back to [his and] his grandfather's home town [Medina] surrounded with royal grandeur.6

When the confinement of Imam Musa son of Imam Ja’far as-Sadiq, peace be upon both of them, became quite prolonged, and the Imam was fed-up with the mistreatment meted to him, he pleaded to Allah Almighty to put an end to his suffering saying,

“O One Who releases the trees from the sand and the water, Who releases milk from between blood and secretion, Who releases the fetus from the womb and the embryo, Who releases fire from between iron and stone, Who releases the soul from between the bowels and the intestines, do release me from Harun's grip.”7

By the grace of this supplication, he was, indeed, released from the darkness of the dungeon and from the pain of the chains.

When Harun al-Rashid offered him poisoned dates to eat, the Imam (‘a) selected those that were not poisoned and ate them then gave the poisoned ones to al-Rashid's dog that died.8 He had no intention to cause the dog's death except to let the tyrant al-Rashid know that he was fully aware of his intention to kill him at a time when his demise was not yet opportune.

But when it was time for the Imam (‘a) to die, and Allah called upon him to return to Him, he ate the poisoned dates which al-Rashid had given him knowing that they were, indeed, poisoned. Having eaten them, he raised his hands and supplicated saying, “Lord! You know that had I eaten such dates before today, I would have put an end to my life!” So he ate of them and his fate had its way.9

Upon such a basis, Imam Abul-Hasan, ‘Ali al-Hadi (‘a), ordered Abu Hashim al-Ja’fari to send a man to a most sacred spot of al-Ha'ir to supplicate to Allah to heal him, saying that Allah Almighty loved to be invoked there.10

His objective was to point out that nothing happens in the system of the universe except what naturally flows, and except natural laws. Or he may have intended to attract our attention to the benefits of supplicating to Allah when calamities overtake one of His servants and when catastrophes surround him.

What supports this view is that al-Rabi’, slave of al-Mansur al-Dawaniqi, learned by heart the supplication composed by Imam as-Sadiq (‘a) when he met with al-Mansur who had angrily decided to annihilate him. Al-Rabi’ saw with his own eyes how al-Mansur met the Imam (‘a) with utmost respect instead of carrying out his evil intention against him.11

It is upon the same basis that the chosen one, Imam al-Hasan (‘a) son of the Commander of the Faithful (‘a), used to sometimes seek healing from his grandfather's soil, and sometimes he would follow the instructions of his physician, and yet some other times he would follow the advice of those who had undergone a similar experience12 despite his knowledge that his sickness was not fatal and that he knew when such fate would come to pass.

But he wanted to let people know that combatting ailments is done through ordinary indispensable means so that such means may be implemented. But when it was time for him to depart, he did not do any of that out of his submission to destiny. This happened when Ja’da daughter of al-Ash’ath offered him poisoned sour milk. It was very hot, and al-Hasan (‘a) was fasting.13

He raised his hands to the sky and supplicated saying, “We belong to Allah, and to Him is our return. Praise to Allah for the meeting with Muhammad, the Master of all Messengers, with my father the master of all wasis, with my mother the Head of all women of the world, with my uncle Ja’far who flies in Paradise, with al-Hamzah, the Master of Martyrs.”14

Having said so, he drank the sour milk then said to her, “He [Mu’awiyah, his assassin] fooled you and made fun of you. Allah will expose both you and him to shame.”15

As the Imam spoke those words, the woman shook like a palm leaf braving a storm.

Imam al-Riďa (‘a) had informed his companions that he would be assassinated by al-Ma’mun, and that they had to be patient till then.16 Imam Abu Ja’far, al-Jawad (‘a), said to Isma’il Ibn Mahran, when he saw that the latter was upset upon al-Ma’mun ordering the Imam (‘a) to meet with him, “He [al-Ma’mun] was never my friend, but I will return from this trip.”

But when he ordered him to meet with him again, the Imam (‘a), said to Isma’il Ibn Mahran, “In this meeting will I have to face my death,” ordering him to take orders from his successor Imam al-Hadi (‘a), his son, who became the nation's Imam following the assassination of his father.17

So when Umm al-Fadl [daughter of al-Ma’mun, who also was the Imam’s wife] gave him a poisoned handkerchief, he did not hesitate to use it, thus submitting to destiny and obeying the order of his Master, all Praise is due to Him. Yes, he only said the following words to her then: “Allah has afflicted you with infertility without a cure and with an affliction which you will never be able to hide.” She was instantly afflicted with an ailment in the most delicate of her five senses.

The Commander of the Faithful (‘a) had already provided the name of “Ibn Muljim” as that of his assassin; this is a fact regarding which no two persons dispute with one another. When Ibn Muljim came to swear the oath of allegiance to the Commander of the Faithful (‘a) then went away, the Imam (‘a) said, “Anyone who wishes to see the face of my killer should look at this one.”

“Why do you not kill him?,” the Commander of the Faithful (‘a), then the caliph, was asked. “How strange,” he (‘a) answered, “that you should suggest I must kill the one who shall kill me!”18

He meant that that man killing him was an already determined destiny and an unavoidable fate, and that his being killed by Ibn Muljim was an irreversible divine decision; so, how could he contradict the divine will and undo what is destined to happen?

It is to this meaning that Imam as-Sadiq (‘a), refers when he once said to Uqbah al-Asadi: “Had the Imams (peace be upon them) persisted in their supplication to Allah to annihilate all the tyrants in the world, He would have responded favourably to their pleas, and it would have been easier for Him than a string of beads which someone cuts through, but we do not want anything except what Allah wants.”19

Through these straightforward proofs, the veil wrapping the truth is uncovered; therefore, facts appear most gloriously and place themselves before the brilliant researcher surrounded with a halo of truth and conviction. He, therefore, becomes convinced that the Imams of guidance were familiar with how fate fared and what imminent destiny was, the one which could not be avoided and whereby it afflicted them with catastrophes.

This is so due to the fact that the Great Master, Glory to Him, welcomed their pleas and acquainted them with secrets and mysteries, be they good or bad. Such abundant knowledge never parted from them but was granted to them first from the One Who initiated existence in the first place, Great are His signs, and second from the Messenger of Allah (S) who also acquainted them with it, and third due to their being informed by the revealed divine tablet sent down upon their grandfather (S).

Allah Almighty surely granted them a lofty status and an immortal honour that they could not have achieved except through martyrdom and the annihilation of their sacred souls. It is for this reason that they sacrificed their precious lives in submission to the Commands of Allah Almighty and to serve the realistic interests that no humans could realize and whose particulars are not known except to the One Who knows the unknown.

We do not have to know the advantages or disadvantages in all the legislative obligations; rather, reason obligates us to obey the Great Master, Exalted is His Status, whenever He bids or forbids.

I am amazed at those who listen to the authentic traditions and willingly submit to the fact that the Imams from among the Progeny of Muhammad (S) knew what was and what will be, and with them was the knowledge of fate and the calamities, yet they are unfamiliar with the light of many traditions which clearly state that whatever those Imams said or did not say, stood or sat, was due to an order which they had received from Allah, Praise to Him, conveyed through His trustworthy Messenger of divine revelation, and that nothing small or big hid from their knowledge, nor were they ignorant of anything of it, not even the moment of their death What testifies to this fact is the following statement by Imam Abu Ja’far al-Baqir (‘a):

“I am amazed at people who accept us as their masters, making us their Imams, and describing obeying us as mandatory as obeying the Messenger of Allah (S), yet they violate their argument and indict themselves with a weakness in their conviction. So they belittle our rights and fault those whom Allah had given the proof of the uprightness of recognizing us and submitting to our commands.

I wonder why they should not adopt a contrary stand. Have you seen how Allah, the most Exalted One, mandated His servants to obey His friends without acquainting the latter with what happens in the heavens, depriving them of having access to the knowledge of what they should endure, of what helps their creed stand on firm grounds?”

Hamran said to him, “O son of the Messenger of Allah! What is your view of the consequences of the stands taken by the Commander of the Faithful (‘a), how al-Hasan and al-Husayn (‘a) revolted and how much they had to suffer at the hands of the tyrants who subdued them, killed and vanquished them?” Abu Ja’far (‘a) said to him,

“O Hamran! Allah, Praised and Exalted is He, willed that all of that should happen to them. He decreed and predestined it out of His own will, then He let it happen. Due to being already informed by the Messenger of Allah (S), ‘Ali, al-Hasan, and al-Husayn (‘a) took their stands. Due to the same knowledge, some of us remained silent.

Had they wished Allah Almighty, earnestly pleading to Him to remove the authority of the tyrants, it would have been faster than a string of beads which someone cuts through. What afflicted them was not due to any sin which they had committed, nor to any transgression whereby they disobeyed Allah; rather, it was for the achievement of a certain status and favour with Allah which He wanted them to achieve; so, do not permit yourself to be misled, O Hamran!”20

It is through the rays of this sacred tradition that we clarify obscure mysteries and divine wisdom that Allah bestowed upon certain custodians of His wali, thus granting them distinctions over all other human beings. Among such distinctions are the following:

A) Their knowledge of everything, and the fact that the knowledge from the heavens never ceased reaching them, the knowledge that contained all subjects barring none.

B) The perils to which they were exposed, and the oppression to which the leaders of oppression exposed them, were due to reasons not known except by the Omnipotent Almighty.

C) Their waging wars, their struggle, and their martyrdom while defending the divine Message, as well as their silence towards what the leaders of misguidance commit, their witnessing how the nation goes to extremes in its oppression, and their doing that which cause putting an end to their sacred lives in obedience to the commands of their Lord relevant to them, all demonstrate their willingness to submit to His will without any hesitation at all; they willingly do so, just as willingly as others carry out their obligations.

D) Succumbing to destiny and sure death and reluctance to plead to the Exalted Creator to remove their causes was done so that they might win martyrdom which is the most honourable form of death in order to reach a lofty status and a high station which cannot be achieved except through this type of death

It is through providing the same explanation that Abul-Hasan, Imam al-Riďa (‘a), answered those who asked him about the reason why the Commander of the Faithful (‘a) exposed himself to being killed while knowing the exact hour of his death and the name of his killer. He (‘a), said, “All of that did, indeed, take place, but he chose that night to let fate have its way.”21

This and similar statements lead us to conclude that the reason why members of Ahl al-Bayt (‘a) walked to their death willingly is that they did so in obedience to their Lord in order to carry out the obligations relevant specifically to them; so, there is no shortcoming in their knowledge, nor can what caused their death be seen as bringing perdition to themselves or be rejected by reason. It is also the view upheld by the most renowned Shi’a scholars.

Shaikh al-Mufid, for example, is quoted in al-Ku’bari's Masa'il saying,

“We have no problem accepting the fact that an Imam may be informed in detail of what takes place and of distinguishing one thing from another, and such knowledge is conveyed by Allah Almighty. Likewise, we do not have any problem seeing how the Commander of the Faithful persevered till reaching martyrdom and surrendering to be killed, thus reaching a degree so high that nobody can reach in any other way.

He, in so doing, demonstrates his obedience to his Lord in a way none else could have. Nor can the Commander of the Faithful be described as having brought perdition upon himself or assisted others to his own detriment in a way which reason does not condone. Nor should such an action be understood by those who objected to his doing so.

We also do not have any objection to al-Husayn (‘a) being fully aware of the place where water could be found, and that it was as close to him as the distance of one yard; so, had he dug, he would have found water.

His reluctance to dig cannot be interpreted as assisting fate against his own life by abandoning seeking water where it is inaccessible to him. Reason does not see that as being far-fetched, nor as being ugly. So is the case with al-Hasan (‘a) being fully informed of the outcome of seeking reconciliation with Mu’awiyah: He had already known about it, and it was quite obvious.

But he, by doing so, postponed his being murdered, putting off the time when his followers would surrender to Mu’awiyah. That was a good reason for his survival till it was time for him to go, and it was good for the survival of many of his Shi’as and family members. An avoidance of a greater harm to the creed from it could have actually otherwise taken place. He (‘a), was fully aware of what he did; Allah Almighty had ordered him to seek obedience to Him in so doing.”

The great scholar, al-Hilli, was asked once about the reason why the Commander of the Faithful (‘a) exposed himself to being murdered. He said that “It was quite possible that he had been informed of his being killed in a particular night and place, and he was required to do what we are not; so, it was quite possible that his acceptance of death for the sake of Allah was mandatory, just as mandatory as a person waging jihad, even when such a mujtahid knew that it would in the end cause him to be killed.” 22

The great mentor, Shaikh Yousuf al-Bahrani, says,
“Their acceptance of tragedy, their being killed by the sword or by poison, and their acceptance of the affliction to which they are exposed at the hands of their oppressive foes, despite their knowledge of it and ability to avoid it, is due to their knowledge that it would cause the most Praised and Exalted One to be pleased with them, and that it was chosen for them by Him and was mandated upon them so that they would be closer to His holy Self; so, it is not of the type that causes one to harm himself with his own hands and which is prohibited by the verses of the Holy Qur’an, that was something prohibited by the One Who brought the Shari’a, a clear prohibition.
This, contrariwise, is done with the knowledge of His being pleased with it and His having decreed it. It is the opposite of the first. But they may endure something before their predestined end, so it does not put an end to their lives, nor does it supersede their fate.

Such is a danger against which they may not openly take precautions, or they may do so privately, or they may plead to Allah to remove it from them since they knew that it was not intended by Allah, the Praised One, to finish them, nor was it to bring about their fate. In short, they, peace be upon them, coped with fate and destiny according to the extent of their knowledge of both and of what the Vanquisher had chosen for them to do.”23

Such is the view also of al-Majlisi, the great scholar, al-Karkhi, the critic, and al-Hasan Ibn Sulayman al-Hilli, one of the students of the First Martyr, as well as of many others.

1. Scholars of exegesis have stated that the Israelites who worshipped the calf then repented having forsaken Allah's worship were told by Moses (‘a), who had been informed by his Lord that He did not cease to accept their repentance, to bathe, wear their shrouds then stand in two rows to be attacked by Aaron and a number of men with him, who had not worshipped the calf, to kill them. When each man looked and saw his son, brother, father, or relative in front of him [slated to be killed by him], he did not have the guts to do it.

They, therefore, spoke with Moses (‘a) in this regard, and Moses (‘a) asked his Lord, Glory to Him, what he should do. The most Exalted Creator told him that He would send upon them darkness wherein one would not be able to see the person sitting next to him. Those who had worshipped the calf were ordered to sit at home with their heads down between their knees without trying to defend themselves either by hand or by leg, and not to raise their heads nor to change their position.

The sign of God being pleased with them would be that the darkness would be unveiled and the swords would work on them. It would only be then that God would forgive those who would be killed from among them and accept the repentance of those who would survive. Aaron and his men did so, killing as many as seventy thousand of them.

2. al-Jassas, Ahkam al-Qur’an, Vol. 1, p. 309, in his explanation of the verse of perdition.

Al-Husayn’s Prior Knowledge of His Martrydom

What we have stated clarifies that reason; the Shari’a condones one's walking to his death when doing so serves a common interest greater than that of his own life, such as the continuity of the creed or of the Shari’a, or to bring to life a certain fact, an objective which cannot be realized in any other way, such as the case with regard to al-Husayn (‘a) taking such an amazing stand, thus reciting to the multitude a white tablet which generations and epochs have been reciting ever since.

Through his holy uprising, Imam Husayn (‘a) acquainted present and future nations with what the Umayyads did and with who discarded and violated the sacred laws of the Shari’a. Nations have learned lessons from the courage demonstrated by the most oppressed one (‘a), that they should welcome death with open arms, that they should sacrifice their all in order to support the call propagated by Muhammad (S) and learn from it lofty lessons.

They learned how to persist in defending their principles, and to sacrifice everything precious in order to liberate themselves from the claws of oppression.

Muhammad Ibn al-Hasan al-Shaybani rejects the notion that it is despondency that causes one to attack a thousand men knowing that he has no chance of survival or of defeating the enemy by so doing, saying that such an action is not suicide because there is a benefit in it for the Muslims: it strengthens their determination and provides them with a shot in the arm that rejuvenates their energy and determination to defend their principles and to die in dignity.1

Abu Abdullah, al-Husayn (‘a), by the same token, surpasses everyone else in doing so when he defied the large multitude that had sunk in falsehood. He, it is true, caused the death of his holy self as well as that of pure ones from among his family and followers.

He exposed the offspring of the Messenger of Allah (S) to plundering and captivity, yet he inscribed upon the face of time with words of noor the truth about his uprising and the falsehood of all the allegations propagated by his foe that had deviated from the canons of truth and became immersed in oppression.

He is, therefore, the true victor, and whoever challenged him drowned in the sea of misguidance and was one who violated the Islamic laws drawn by the one who conveyed the Divine Message (S).

I truly wonder about one who says that al-Husayn (‘a) was counting on the support of the people of Kufa. Such an individual has surely missed the mark. Even if we surrender and say that al-Husayn (‘a) did not have a general knowledge of what was, what is, and what will be, how could he have not been informed by his grandfather (S) and his wali, his own father, of the events that would happen to him, and that he would be killed in the land of Karbala’ after being denied access to water, accompanied by his kinsfolk and followers and would all face a sure death?

Is he not the one who informed Umm Salamah of his own martyrdom when she expressed to him apprehension of his trip?

The reason for it is that the truthful and the trustworthy one, who never said anything out of his own inclination (S), had already informed him of his being killed in the land of Karbala’ after being prohibited from drinking water.

Among what al-Husayn (‘a) had said to her was: “I know the day on which I will be killed and the time when I will be killed. And I know who among my Ahl al-Bayt (‘a) and followers will be killed. Do you think that you know what I do not? Do you think that I can escape death? If I do not die today, I will tomorrow.”

He said to his brother, ‘Umar al-Atraf, “My father had informed me that my resting place will neighbour that of his own. Do you think that you know what I do not?” To his brother Muhammad Ibn al-Hanafiyya he said, “Allah has decreed to see me murdered and the women taken captive.”

To Ibn al-Zubayr he said, “Had I hidden in a hole in these ravines, they would have hunted me out and killed me.” To ‘Abdullah Ibn Ja’far he said, “I saw the Messenger of Allah (S) in a vision ordering me to do something which I am going to do.”

When they were at a mountain pass, he said to his companions, “I see myself being killed, for I saw in a vision dogs mauling me, and the most wild among them was spotted.” When ‘Amr Ibn Lawthan suggested to him to stay away from Kufa becoming fully informed of its people's intentions, he (‘a) said, “I am not ignorant of their views, but the will of Allah is never over-ruled. As soon as they invite me, they will take out the blood clot in me.”

He made many such explicit and implicit statements in Medina, in Mecca, and on the way to Kufa, statements that you will read in this book in their entirety. They all testify that he (‘a), was fully aware of his being killed on the day with which he was familiar and in the land of Karbala’.

So, can anyone doubt this fact if he reads his sermon in Mecca when he wanted to travel from there to Iraq? In that sermon, he said, “I can see my limbs being cut to pieces by wild beasts in an area between al-Nawawees2and Karbala’, so they will fill with my body empty stomachs and starved pouches; there is no way to avert an event already decreed.”

All these answers to those who asked al-Husayn (‘a) to wait or to go somewhere else prove that the Master of Martyrs was knowledgeable of what was going to happen to him, and that he knew the intentions of the people of Kufa. But it is a divine mystery that concerned only him, and so that his cries for help and support on the Day of Taff, before and after the war, would be an argument against that unlucky multitude of people.

Yet he did not inform each and every person who objected to his march to Kufa of all what he knew due to his knowledge that the facts were not to be revealed just to anyone. People vary in their capacity to absorb, and their goals vary, too. It is for this reason that the Imam (‘a) responded to each person according to his level of absorption, to his conditions, and to what his knowledge and mentality could bear.

The knowledge of Ahl al-Bayt (‘a) is laborious and inaccessible; it cannot be tolerated except by a messenger prophet, an angel near to Allah, or a believer whose heart Allah tested with conviction.

Al-Husayn: A Conqueror

Al-Husayn (‘a) was convinced that he was a divinely supported conqueror due to the life his martyrdom would provide for the religion of the Messenger of Allah (S) and to the death of the innovations introduced therein. His martyrdom exposed the ugliness of the deeds committed by his foes.

It made the nation realize that Ahl al-Bayt (‘a), more than anyone else, deserved to be the caliphs. It is to this principle that his letter to Banu Hashim refers. In it, he said, “Whoever among you decides to join us will be martyred, and whoever lags behind will miss victory.”1

The victory he referred to in this letter was the outcome of his uprising and sacrifices: these would undermine the foundations of misguidance and remove the thorns of falsehood from the path of the purified Shari’a and the establishment of justice and Tawhid, and that the nation was obligated to resist abominations.

This is the same meaning we can derive from reviewing a statement made by Imam Zayn al-’Abidin (‘a) to Ibrahim Ibn Talhah Ibn ‘Ubaydullah who had asked the Imam (‘a) upon his return to Medina, “Who won?” Said the Imam (‘a), “When it is time for the prayers, call the athan and the iqama, and it is then that you will know who the winner is.”2

Here, he is referring to achieving the objective for which the Master of Martyrs had sacrificed his sacred life and the failure of Yazid in his attempts to put out the noor of Allah Almighty and the efforts of the Messenger of Allah (S) which his father [Mu’awiyah] had aimed to foil by killing the shahada after it had become mandatory on the nation during the five known times [of prayers], a testimony for the Prophet of Islam.

The Islamic faith undermined the foundations of shirk and put an end to idol worship. It likewise became mandatory on the nation to bless the Prophet (S) and his pure Ahl al-Bayt (‘a) whenever the believers make the tashahhud. Any blessing short of blessing his progeny is curtailed.3

Zainab, the wise lady, daughter of the Commander of the Faithful (‘a), too, pointed out to this victory when she said to Yazid, “Plot your plots, exert your effort, and perfect your schemes, for by Allah you shall never be able to wipe our name out, nor will you ever kill our wali, nor will you ever attain our status, nor will you ever be able to wash away the shame and infamy of what you have committed.”

Anyone who contemplates upon the Taff event will clearly realize that the sacrifices offered in it are greater than those offered during the Battle of Badr even though the latter was the first military victory achieved in Islam.

The reason is that the Muslims had then braved death under the protection of the flag of the Prophet (S) and were supported by angels numbering three thousand strong, while the Prophet (S) kept filling their ears with his calls for victory, urging them to assault their enemy. The Muslims, hence, faced the tyrants from Quraish feeling confident of subduing them.

As regarding the Taff event, the suffering undergone during it was much more painful, and the agony was greater. The tides of death clamoured, the war uncovered its fangs, and Banu Umayyah surrounded the grandson of the Prophet (S) [and his tiny band] from all sides.

Oppression spurred it to action,

So it came mounting its tyranny;

Throngs that filled the earth,

Overwhelming every ravine and highway.

He trampled upon the beasts when

He found no route to escape.

The birds did not leave their nests.

Yet the band that sided with the truth did not lose heart, meeting those dangers without counting on any support or expecting any help. All essential supplies were cut off from them. Even water, the most plentiful of anything, and which was free for all, was denied them. Women and children were terrified on account of the imminent peril. The children's cries because of their thirst filled everyone's ears.

Yet they faced mountains of steel with open arms and relentless determination. All what those pure souls were concerned about was fighting Banu Umayyah. They spilled their pure blood only in defense of their honour, something which was abandoned by others. The government of the descendants of Harb became like a dog licking its nose, so the surface of the earth was in the end cleansed of their shame.

The Taff battle, then, is an Islamic victory over the jahiliyya that was revived through the actions of the Umayyads and their fellows who did not seek the shining light of Tawhid and Prophethood.

Al-Husayn (‘a) did not aim by his march to attain authority, power, or recognition. Had this been his goal, he would have sought the means that would lead him to it, and he was the most knowledgeable man of such means.

He would not have informed those who were with him from among the natives of Mecca and Medina that he and those with him would be killed, and that his family would surrender to captivity. His army, as a result, abandoned him, and his might diminished. Yet his holy soul, as is the case with all free men, insisted on telling the truth rather than misleading anyone. He even tested them by granting them permission to leave him.

Those whose concern was accumulation, did in fact leave him, while the select few insisted on helping and supporting him; neither cowardice subdued them nor discouragement surfaced among them, for such is the doing of one who has lost hope from attaining his objective.

Those folks were convinced that they would win what they hoped to win as testified by their statements whereby they responded to al-Husayn (‘a) telling them on the eve of ‘Ashura that the situation had reached a critical point, and he even excused them from their oath of allegiance to him and released them.

They said, “Praise is due to Allah Who honours us with being killed on your side! Had this world remained forever, and had we, too, been immortalized, we would still have preferred to rise with you rather than remain therein.”

He (‘a), found them ready to sacrifice their lives waging jihad with him and defending the sanctity of the Shari’a. He recited a line from their white tablet when he said, “I find my companions to be the most loyal, and my Ahl al-Bayt (‘a) to be the most kind and the best in staying together.”5

I am surprised at the narrators and historians who transmitted a great deal and who charged those pure souls with what the face of humanity resents and is rejected by a truthful conscience. Some of them said, “Those people were shaken and their complexion kept changing colour whenever fighting intensified with the exception of al-Husayn (‘a) whose face shone like a full moon.”6

They said so after finding themselves unable to find fault with the honourable and dignified martyr. Finding no way to belittle him, they charged his companions and his Ahl al-Bayt (‘a). This is only because of the hidden disease residing in the body of those who mixed poison with oil and passed it on to simpletons who regarded it as a fact. They, by so doing, distorted history, but any discreet critic can easily assess the nature and the schemes of such people.

More strange than such talk is Zajr Ibn Qays al-Ju’fi’s following statement to Yazid: “We surrounded them as they sought refuge with thickets and holes just as pigeons seek to hide from an eagle.”7

May gravel fill your mouth! As if you never witnessed that terrifying situation when they demonstrated courage and determination to defend the creed, so much so that their stand on that day surpassed the Battle of Siffin wherein they fought on the side of the chosen one (‘a) as well as in other bloody wars which caused the people of Kufa to talk about nothing in their meetings except their courage.

Yes, those circumstances stunned you, so you do not know what you are saying, or time separated you from them, so you forgot what actually happened. But did you also forget the cries of the orphans, the wailing of the widows of Kufian families everywhere throughout Kufa on account of what those elite men had done with their swords to the enemies of Allah and of His Messenger (S)?

Your excuse is that you came out unscathed, so you took to distorting their stand, for which they will forever be appreciated, seeking to please Yazid, the product of wines.

Their avowed enemy, ‘Amr Ibn al-Hajjaj, had described the truthfulness of their intentions, urging his men saying, “Do you know who you are fighting? You are fighting the land's knights, the people of vision, those who welcome death with open arms. None of you dares to come out to fight them except that they will kill him despite their very small number. By Allah! If you throw stones at them, you will be able to kill all of them.”8

A man who had participated in the Taff Battle on the side of Ibn Sa’d was asked once, “Woe unto you! Did you really kill the Progeny of the Messenger of Allah?!” He answered by saying, “May I be stoned to death! Had you seen what we saw, you would have done what we had done.

We were assaulted by a group of men holding their swords and charging like fierce lions, crushing the cavalry right and left, throwing themselves in the jaws of death, accepting no security, desiring no wealth, nothing stopping them except either death or taking control of the government. Had we given them a chance, they would have annihilated our entire army; so, what do you expect us to do, may you lose your mother?”9

Ka’b Ibn Jabir, too, testified for them. Having killed Burayr, he was reprimanded by his wife who said to him, “Did you really assist in killing Fatima's son? Did you kill the master of qaris? You have done something monstrous. By Allah! I shall never speak one word to you.” He then composed the following lines in his answer to her statement:

Never did my eyes see their likes, in their time,

Nor before, among the people, since my youth;

None strikes with the sword in the battle

Better than one defending honour, protecting it.

Steadfast were they when swords and lances worked,

Even as they were defenseless.

They sought duels, had they only had their way.

Which one of them, anyway, was upset to the extent that he shook in fear?! Was it Zuhayr Ibn al-Qayn who put his hand on Husayn's shoulder and said the following lines seeking his permission to fight:

Come forth, may you be guided!

For you are the guide who is rightly guided:

Today shall I meet your grandfather the Prophet...?

Or was it Ibn ‘Awsajah who advised Habib Ibn Muzahir to support al-Husayn (‘a) even as he was drawing his last breath, as if he was not satisfied with sacrificing his life and with all the trials and tribulations he underwent?

Or was it Abu Thumama al-Sa’idi who, seeking to please his Lord, the most Exalted One, was not concerned about calamities, pain, or anything except the prayers whose time was approaching?

Or was it Ibn Shibib al-Shakiri who laid down all his protective gear to entice someone to kill him so that he would win the honour of martyrdom even as courageous heroes well known for their bravery take pains in covering their bodies with all protective coverings so that death may not reach them?

Or was it John who was excused [because of his age] by al-Husayn (‘a) from having to fight, so he fell down to kiss the Imam's feet, tearfully begging and pleading to him saying, “My colour is black, my descent is lowly, my smell is bad, so breathe upon me with the breath of Paradise so that my colour will be whitened, and my descent will be honourable, and my smell will be good”?

If we think about the statement of Imam Abu Ja’far al-Baqir (‘a) wherein he said, “The companions of my grandfather al-Husayn (‘a) did not feel the pain of iron,”10 the steadfastness of those righteous men will become evident to us, and that they were not mindful of the pain and of the wounds which they received due to their attachment to their goal and to their eagerness to meet the Chosen One (S).

Nobody finds this statement unusual except one who does not know how someone in love feels, and how, when such a lover's feelings are directed towards the person he loves, he does not feel any fatigue or exhaustion. Historians tell us that “Kathir ‘Azza,”11 the poet, was once in his tent peeling arrows when ‘Azza entered. The moment he saw her, he was in such awe that he kept peeling his fingers and kept bleeding without feeling any pain.12

Narrators say that a young man from the Ansar came face to face with a woman, and he very much liked her. He watched her as she entered an alley as he chased her. He did not see a piece of glass etched in a wall, so his face was wounded but he did not feel the pain at all. When he could not see that woman any longer, he noticed that blood was running over his clothes and chest, so he went to the Messenger of Allah (S) and narrated to him what had happened to him. It was then that the following verse was revealed:13

Tell the believing men that they should cast down their looks and guard their private parts; that is purer for them; surely Allah is Aware of what they do.(Qur’an, Sura an-Nur, 24:30)

The Messenger of Allah (S) is quoted as saying that a martyr killed for the Divine Cause does not feel the pain of killing except as a pinch. 14

Rushayd al-Hajari15 was called to Yazid's court where the latter asked him about what he had been informed by the Commander of the Faithful Imam ‘Ali (‘a). He said, “Yes, I came to visit him one day, and many of his companions were present.

He was in an orchard. He ordered dates to be brought to him from a date tree. ‘Are these dates good, O Commander of the Faithful?,' I asked him. He (‘a), informed me that the adopted bastard (da’iyy), ‘Ubaydullah [Ibn Ziyad], would force me to dissociate myself from him (from ‘Ali ) or cut off my hands, legs and tongue, then he would crucify me on the trunk of this same date tree. I asked him, ‘Will my ultimate destination be Paradise?' He (‘a) said, ‘You are with me in the life of this world as well as in the life hereafter.' I said, ‘Then I shall never, by Allah, dissociate myself from you.'”

Rushayd used to go to that date-tree quite often during daytime and water it. He used to say the following to it as he watered it: “For you have I been nourished, and for me have you been grown!” It was not long before [‘Ubaydullah] Ibn Ziyad became the wali of Kufa, so he called him in and asked him about what the Commander of the Faithful (‘a) had informed him. He said, “My friend told me that you would require me to dissociate myself from him, yet I would not do so, and that you would then cut off my hands, legs and tongue.”

Ibn Ziyad said, “In this case, I shall prove him a liar.” He ordered to have his hands and legs cut off and to spare his tongue. Then Rushayd was taken back to his family where people surrounded him. He kept telling them what he had learned from the Commander of the Faithful (‘a) of the knowledge of what fate has in store for men and the trials and tribulations they would have to endure as well as the distinction Ahl al-Bayt (‘a) enjoyed over all other humans. Then he said, “O people! Ask me!

These folks [meaning Ibn Ziyad's people] have one requirement in my regard which they have not yet carried out.” A man hurried to Ibn Ziyad and said, “What have you done?! You cut off his hands and legs yet he tells people many serious matters!” Ibn Ziyad, therefore, ordered Rushayd's tongue to be cut off. The man died the same night. On the next day, his corpse was crucified16 on the door of ‘Amr Ibn Hurayth's house.17

Qanwa, his daughter, says, “I asked my father about the pain he was suffering. He said to me, ‘Daughter! I do not have any pain except like one feeling the pressure of people in a stampede.'”18 Rushayd al-Hajari benefitted from keeping company with the Commander of the Faithful (‘a) who taught him the knowledge of fatal events and of imminent calamities.19 He used to narrate what he was going through, so the Commander of the Faithful (‘a) named him “Rashid,” rightly guided.20

Such condition enlightens anyone who carefully discerns it with the conviction that anyone who directs all his feelings towards the Lord, Praise to Him, and once the Divine Attributes are manifested to him, he sees what eternal bliss awaits him as a reward for promoting the creed, and he will not feel the pain of his wounds.

It also underscores what we have stated about a lover becoming unmindful of his pain once he sees the loved one just as the women [referred to in Surat Yousuf] did not feel the pain of cutting their fingers off at merely seeing the beauty of the truthful one, Yousuf (‘a), as the Almighty tells us:

“So when they saw him, they deemed him great and cut their hands and said: Far it is from Allah! This is not a human; this is a glorious angel” (Qur’an, Sura Yusuf, 12:31).

Since those women21 did not feel the pain of their wounds, it is not strange to find al-Husayn's companions, who were the world’s cream of the crop, did not feel the pain of iron as a result of their love for the manifestations of divine beauty, and due to the eagerness of their souls to reach the ultimate end of sanctity after being electrified by their loyalty for the Master of Martyrs (‘a).

12. al-Mirzabani, Al-Muwashshah, p. 144, where Kathir, the poet, is discussed by Abu ‘Obaydah. Muhammad [Ibn al-Hanafiyya] Ibn ‘Ali (‘a) [Imam Husayn's brother from his father's side] said to Kathir once, “You claim that you are one of our Shi’as, yet you praise Marwan's offspring.” He said to him, “I make fun of them, turning them into snakes and scorpions, and I take their money!”

13. as-Saduq, Usul al-Kafi, commenting on Mir'at al-’Uqul, Vol. 3, p. 511, chapter 160 which deals with what is lawful to see of a woman, citing Imam al-Baqir (‘a), who is also quoted on p. 731, Vol. 3, of Tafsir al-Burhan explaining this same verse.

15. According to ‘Allama al-Hilli's book Al-Khulasa, his name is Rushayd, and according to Abu Dawud, his last name is pronounced “al-Hajari,” and so is the view of al-Suyuti which is stated on p. 277 of his book Lubb al-Albab. The same is recorded by al-Sam’ani. He is from Hajar, in the distant regions of Yemen. A number of famous men carry this last name and are mentioned by al-Sam’ani. One of them is another Rushayd from Kufa who narrates hadith from his father. On p. 305, Vol. 1, Part Two, of Bukhari's Tarikh, he is said as having narrated hadith from his father from ‘Abdullah.

On p. 285, Vol. 3, of Ibn al-Athir's book Al-Lubab, it is stated that, “Rushayd al-Hajari is named after a well known region in Yemen. As regarding Hajar, a town near Medina, Ibn al-Qaysarani discusses it on p. 223 of his book Al-Ansab al-Muttafiqa. It is also discussed in Taj al-’Arus. It is also mentioned in Lisan al-’Arab in the discussion of “hajar,” and in Ibn al-Athir's book Al-Nihaya. The list of others who discuss it includes al-Mas’udi who does so on p. 386, Vol. 2, of his book Wafa' al-Wafa', and it is mentioned on p. 280 of Athar al-Bilad by Zakariyya Ibn Mahmud al-Qazwini, among the others.

18. Rijal al-Kashshi, p. 51. On p. 113 of Bisharat al-Mustafa, and on p. 103 of al-Tabarsi's Amali, majlis No. 6, first edition, she is referred to as “Amatullah,” bondmaid of Allah.

19. al-Saffar, Basa’ir al-Darajat, Vol. 6, p. 73, in a chapter about the Imams being acquainted with the conditions of their Shi’as. He is quoted on p. 246, Vol. 11, of Bihar al-Anwar, where Imam Musa Ibn Ja’far (‘a) is discussed.

21. On p. 39 of Diwan al-Sahaba, in a footnote on decorating markets, it is stated that the number of women who had cut off their hands reached forty, nine of whom did so due to their love and passion [for Prophet Yousuf {Joseph} (‘a)].

Al-Husayn Among His Companions

The sacred Shari’a requires people to rise in order to close the door of abomination and safeguard everyone against corruption, obliging the nation to do what all nations do: repel the oppression of oppressors who rebel against an Imam chosen to lead the nation after his having invited them to renounce their resistance to what is right, and to refer to the Greatest Legislator, Praise and Exaltation to Him, Who says the following:

“If two groups among the believers fight, reconcile them, but if one of them transgresses over the other, then kill the one that oppresses till it returns to [accepting] Allah's Commandment”. (Qur’an, Sura al-Hujurat, 49:9)

The Commander of the Faithful (‘a) rose during his caliphate to defend the sanctity of the Shari’a and to attract the nation's attention to wake up from its slumber of ignorance. It was mandatory on people to obey him because he was the rightful Imam obedience to whom was mandatory. The majority of the Muslims recognized and swore the oath of allegiance to the Commander of the Faithful, Imam ‘Ali Ibn Abu Talib (‘a).

They decided that fighting those who rebelled against him was the right thing to do as testified by their statements which are recorded in their books, statements which serve as testimonials to their call, a call supported by reason and documented facts.

[Imam] Abu Hanifa, for example, says, “Whenever [Imam] ‘Ali fought anyone, right was on his side. Had ‘Ali (‘a) not fought them, nobody among the Muslims would have learned how to deal with them!

There is no doubt, moreover, that ‘Ali (‘a) fought Talhah [Ibn ‘Abdullah] and al-Zubayr [Ibn al-’Awwam] after the latter had sworn the oath of allegiance then reneged therefrom. And during the Battle of the Camel, ‘Ali (‘a) dealt with them with equity, the most learned man among the Muslims that he was, so it became a Sunnah to fight the people who promote oppression.”1

His student, Muhammad Ibn al-Hasan al-Shaybani (who died in 187 A.H/803 A.D.), followed in his footsteps. Said he, “Had not ‘Ali (‘a) fought Mu’awiyah because of his oppression, we would not have been guided to fighting those who oppress.”2

Sufyan al-Thawri has said, “Whenever ‘Ali (‘a) fought anyone, he was on the right track versus the other.”3

Imam al-Shafi’i has said, “Silence with regard to those who were killed during the Battle of Siffin is commendable, although ‘Ali (‘a) was more right than anyone whom he fought.”4

Abu Bakr, Ahmad Ibn ‘Ali al-Razi al-Jassas (who died in 370 A.H/981 A.D.), has said, “‘Ali was right in fighting the oppressive gang. Nobody maintains a contrary view. He was accompanied by many senior Sahabis, those who participated in the Battle of Badr, as well as by those who appreciated their status.”5

Abu Bakr Ibn al-’Arabi, the judge, who died in 546 A.H/1152 A.D., has said, “‘Ali was the Imam because they all regarded him as such, and he could not have abandoned people because he was the most worthy among them of receiving the oath of allegiance. He accepted such an oath out of his concern lest some in the nation should be killed due to chaos and disorder and even the distortion of the creed and the demise of Islam as a religion.”

The people of Syria asked him to seek revenge on those responsible for ‘Uthman's murder, so he (‘a) said to them, “First of all, you should swear the oath of allegiance as others have, then you can ask for justice; it is only then that you will achieve justice.” ‘Ali (‘a) was the most wise among them in his view and speech. Had he pursued those killers, their tribes would have rallied behind them, thus igniting a third tribal war.

So he waited till law and order were established and the general public had sworn the oath of allegiance to him. It is then that he directed his attention towards the court of justice to effect equity without discriminating between anyone in the nation and the other. There is no disagreement among the nation that a leader is justified in postponing effecting retribution if doing the opposite may cause dissension and disunity.

In the latter scenario, anyone who disobeyed ‘Ali (‘a) would be regarded as an oppressor killing whom is mandatory, so that justice will be served and reconciliation is achieved. His waging a war against the Syrians who refused to swear the oath of allegiance to him, as well as his having fought those who reneged from such an oath in the Battles of the Camel and al-Nahrawan, was justified.

It was the obligation of everyone to rally behind him and carry out his orders then make any demands. But since they all did not do so, they became oppressors like the ones referred to in the verse saying,

Mu’awiyah scolded Sa’d Ibn Abu Waqqas6 for not participating in fighting ‘Ali (‘a). Sa’d responded to him by saying that he, in fact, had only regretted his reluctance to fight al-fi'a al-baghiya (the oppressive gang), meaning Mu’awiyah and his followers.7

Abu Bakr, Muhammad al-Baqillani, who died in 403 A.H/1013 A.D., said the following after enumerating some of ‘Ali 's merits: “‘Ali (‘a) is qualified for the caliphate by only some of these merits and by less than these virtues, and he deserves to be the Imam.

He is right in his views and in whatever he took charge of. Obedience to him, therefore, is mandatory due to his having received the oath of allegiance from the most respected dignitaries among the Muhajirun and the Ansar on the third day following ‘Uthman's assassination.

These insisted that only he was the most knowledgeable among the Sahaba, the most qualified, and the one most worthy of it. They pleaded to him in the Name of Allah Almighty to safeguard the rest of the nation and to protect Dar al-Hijra. They, therefore, swore the oath of allegiance to him before al-Zubayr and Talhah had arrived. Having seen everyone else swearing to him, and having found themselves obligated, al-Zubayr and Talhah, too, swore the oath of allegiance to him.

Had they preferred not to do so, they would have fallen in sin. Their saying to him, “We swore the oath of allegiance to you against our wish,”8 however, does not harm the Imamate of ‘Ali (‘a), simply because the inauguration had already been completed.

Their asking him to kill ‘Uthman's murderers prior to swearing the oath of allegiance to him was a mistake because electing a man simply so that he would kill a group of men for killing one man is not right even if his ijtihad determined that that should be the case: he may later, according to the same ijtihad, decide to do the opposite.

Even if it is proven that ‘Ali (‘a) permitted the killing of a number of men for having killed only one single person, the execution of all those who participated in killing ‘Uthman is not valid except after proving them guilty, and after the offspring of the murdered person present themselves at his court to demand retribution for their father's murder, and if the killing does not lead to as much chaos and disorder as that which followed ‘Uthman's murder, or even more so.

Postponing effecting retribution to its right time is better for the nation, and it avoids any worsening of the situation.9

Abu ‘Abdullah, Muhammad Ibn ‘Abdullah, better known as Al-Hakim al-Naishapuri (d. 405 A.H/1015 A.D.), has said, “The narratives relevant to the Commander of the Faithful (‘a) receiving the oath of allegiance are all authentic according to the general consensus, and it is in reference to them that Khuzaymah Ibn Thabit delivered these poetic lines as he stood before the pulpit:

If fealty to ‘Ali we swear,

Hasan's father suffices us

Against the dissensions we fear:

The best of people we found him to be,

The most knowledgeable among the Quraish

Of the Book and the Sunnah is he.

None can surpass him among the Quraish

When he does ride and charge,

And all good is in him indeed,

Quraish do not match his word and deed.

Al-Thahabi collected such narratives in his book Talkhis al-Mustadrak without rebutting them.”10 Then Al-Hakim goes on to cite ‘Abdullah Ibn ‘Umar [Ibn al-Khattab] saying, “Nothing distresses me, in as far as the verse saying, ‘...then kill the one that oppresses till it returns to [accepting] Allah's Commandment’ (Qur’an, Sura al-Hujurat, 49:9), except that I did not fight the oppressive gang as Allah Almighty had ordered me.”11

Al-Hakim al-Naishapuri quotes Abu Bakr, Muhammad Ibn Ishaq Ibn Khuzaymah, saying that he is used to hear his mentors say, “We testify that all those who disputed with the Commander of the Faithful ‘Ali Ibn Abu Talib (‘a) with regard to his caliphate were oppressors,” and so does Ibn Idris.12

Abu Mansur ‘Abdul-Qahir al-Baghdadi (d. 429 A.H/1038 A.D.) has said, “All the people of righteousness were unanimous in recognizing ‘Ali 's Imamate when he was singled out for it following ‘Uthman's murder, and that he was right and accurate in judgment when he fought the Battle of the Camel and Mu’awiyh's followers in the Battle of Siffin.”13

Abu Ishaq Ibrahim Ibn ‘Ali al-Shirazi al-Fayroozabadi (d. 476 A.H/1084 A.D.) has said, “If a group of Muslims dissents from the leading Imam, advocating his deposition according to its own way of thinking, or likewise stopped a due payment, thus becoming rebellious, the Imam ought to fight it in accordance with the verse saying, ‘...but if one of them transgresses over the other, then kill the one that oppresses till it returns to [accepting] Allah's Commandment’ (Qur’an,Sura al-Hujurat, 49:9).

Abu Bakr fought those who refused to pay the zakat, while ‘Ali (‘a) fought the people of Basra during the Battle of the Camel and fought Mu’awiyah at Siffin and the Kharijites at al-Nahrawan.”14

The gist is that ‘Ali (‘a) was right in fighting those parties because he was the leader (the Imam) the oath of allegiance to whom was a must. Their rebellion against him, no matter for what reason, did not justify their actions.

Imam al-Haramain al-Juwaini (d. 478 A.H/1086 A.D.) says, “‘Ali Ibn Abu Talib (a) was the rightful Imam when he took charge, whereas those who fought him were oppressors.”15

Ala’ ad-Din al-Kasani al-Hanafi (d. 587 A.H/1191 A.D.) has said,

“Our master, ‘Ali, fought the people of Harura at Nahrawan in the presence of the Sahabah in fulfillment of the prediction of the Messenger of Allah (S) to him wherein he said, “O ‘Ali ! You will be fought for implementing the Qur’an just as we fight in defense of its revelation.” His fight for the interpretation of the Holy Qur’an was his fighting the Kharijites.

This hadith proves that ‘Ali is our Imam and master because the Prophet (S) compared the fighting undertaken by ‘Ali in defense of implementing the Qur’an with that of his own fighting in defense of its revelation. The Messenger of Allah (S) was right in defending its revelation; therefore, our master ‘Ali was also right in fighting for its implementation. Had he not been a rightful Imam, he would not have been right in killing those folks because the call had included them due to their being in “dar al-salam” and to being Muslims.

Anyone whom he called to fight them was obligated to respond positively and not to lag behind so long as he was able to do so because obedience to the Imam, which results in no disobedience to Allah, is an obligation, let alone obedience.

What is narrated about Abu Hanifa with regard to the subject of when dissension happens among the Muslims, he is of the view that a man should take to staying at home. Such a view is relevant to a particular time that is: When his religious leader does not call upon him to bear arms. But if he does, then obedience to him is obligatory as we have stated earlier.”16

Yahya Ibn Sharaf al-Nawawi (d. 677 A.H/1279 A.D.), a Shafi’i, has said, “‘Ali was on the right track in those wars. Most of the Sahaba and tabi’in, supported by all Muslim scholars, were of the view that during the time of dissension, support and assistance must be rendered to the right party against the oppressors according to the verse saying, ‘... so fight the one that oppresses,' which is the right thing to do.”17

Ibn Humam, the Hanafi (d. 681 A.H/1283 A.D.), has said, “‘Ali (‘a) was on the right track when he fought the Battle of the Camel and when he fought Mu’awiyah at Siffin. The Prophet (S) had said to ‘Ammar, ‘The oppressive party shall kill you,' and he was, indeed, killed by Mu’awiyah's followers, something which proves that they, in fact, were the oppressive party.

‘A’isha expressed her regret [at having fought ‘Ali during the Battle of the Camel] according to Abu ‘Amr as he so records in his book Al-Isti’ab. She said once to ‘Abdullah Ibn ‘Umar, ‘O father of ‘Abdul-Rahman! What stopped you for prohibiting me from marching?' He said, ‘I saw a man who did so even before you,” meaning Ibn al-Zubayr. She then said, “Had you admonished me not to march, I would not have gone out.”18

Ibn Taymiyyah (d. 728 A.H/1328 A.D.) has said, “When ‘Uthman was killed and people swore the oath of allegiance to the Commander of the Faithful ‘Ali Ibn Abu Talib (‘a), who was then the most worthy of being the caliph and the best of the remaining Sahabah, the views were, nevertheless, diverse and the fire of dissension was lit.

There was no complete unity, nor could the caliph, nor those who were the best among the nation, realize all their plans for the goodness of the nation till the Haruri renegades [the people of Harura] rose to fight the Commander of the Faithful ‘Ali (‘a) and those who supported him. In obedience to the Command of Allah Almighty and that of the Messenger of Allah (S), he killed them.

The Prophet (S) had said, ‘The renegade group must be killed [even] by the closest of both parties to righteousness.' ‘Ali Ibn Abu Talib (‘a) and those with him were the ones who fought them. Based on the statement of the Prophet (S), ‘Ali and his followers are closer to the truth than Mu’awiyah and his party.”19

He has also said, “Any Shi’a group admits that Mu’awiyah could never be compared with ‘Ali (‘a) in as far as the caliphate is concerned, and he could not be a caliph while ‘Ali (‘a), too, was the caliph. ‘Ali's feats, his being the foremost to accept Islam, his knowledge, piety, courage, and all his virtues were quite obvious and well known to everyone.

None among the ahl al-shura [those named by Abu Bakr as members of the advisory committee] remained except he and Sa’d. The latter had already abandoned such a subject, and ‘Uthman had already died; so, none remained except ‘Ali.”20

Al-Zayla’i (d. 762 A.H/1361 A.D.) has said, “Right was in the hand of ‘Ali (‘a) when his turn came [to lead the Muslims]. The proof is in the statement of the Prophet (S) to ‘Ammar: ‘The transgressing party shall kill you.' There is no contention that he [‘Ammar] was on ‘Ali's side when Mu’awiyah's followers killed him.

Then they were unanimous in regarding ‘Ali as being on the right track when he fought the fellows of the Camel, namely Talhah, al-Zubayr, ‘Ayisha, and those who supported them, as well as the fellows of Siffin, namely Mu’awiyah and his army.” He goes on to say, “When ‘Ali (‘a) became the caliph, while Mu’awiyah was in Syria, the latter said, ‘I shall not offer him anything, nor shall I swear the oath of allegiance to him nor visit him.'”21

Ibn al-Qayyim al-Jawziyyah (d. 751 A.H/1351 A.D.) has said, “During his time, ‘Ali was the foremost of the nation and the very best, and there was none when he took charge better than him.”22

Abu ‘Abdullah Ibn Muhammad Ibn Muflih, the Hanbali scholar (d. 763 A.H/1362 A.D.), has said, “‘Ali (‘a) was the closest to righteousness than Mu’awiyah and the most fair in fighting those who transgressed. There were those who sided with ‘Ali and those who refrained.”

Ibn Hubayrah depends on Ubayy's hadith to advocate that people should renounce taking to arms during dissension, meaning when ‘Uthman was killed. As regarding what happened thereafter, none among the Muslims supported the notion that anybody was excused for lagging behind without supporting ‘Ali (‘a). And when Sa’d, Ibn ‘Umar, Usamah, Muhammad Ibn Maslamah, Masruq, and al-Ahnaf did so, they all regretted it.

On his death bed, ‘Abdullah Ibn ‘Umar, for example, said, “I am leaving this world and there is no bigger sigh in my heart than having been reluctant to support ‘Ali (‘a).” The same has been reported about Masruq and others because of such reluctance.23 Ibn Hajar al-’Asqalani (d. 852 A.H/1449 A.D.) has said, “Imam ‘Ali Ibn Abi Talib was on the right track when he fought those who waged against him the wars of the Camel, Siffin, and others.”24

Mahmud Ibn Hajar al-Haythami (d. 974 A.H/1567 A.D.) has said, “The people of the Camel and of Siffin charged ‘Ali (‘a) of collaborating with those who murdered ‘Uthman while he was innocent of it, and far he was from doing something like that.”25

He goes on to say, “A religious authority is bound to fight those who transgress because the Sahabah have all conceded that this should be the case, and that he should not fight them before sending them a discreet, equitable, and trustworthy person to advise them and to inquire about their reasons for disobeying him in accordance with the incident when ‘Ali (‘a) sent Ibn ‘Abbas to the Kharijites at al-Nahrawan, thus causing some of them to return to his obedience.”26

The discussion between Ibn ‘Abbas and the Kharijites is detailed on p. 48 of Khasa’is Amir al-Mu’minin by al-Nasa'i.

Al-Shihab al-Khafaji (d. 1100 A.H/1689 A.D.) has said, “The Prophet's statement to ‘Ammar: ‘The transgressing party shall kill you,' and the fact that the supporters of Mu’awiyah killed him at Siffin because he was supporting ‘Ali (‘a), is a clear indication that the righteous caliph was ‘Ali (‘a), and that Mu’awiyah was wrong in following his own personal views.

A transgressor is one who unfairly declares his mutiny against his leading Imam. Another hadith by him (‘a) and his progeny, says, ‘If people dispute, the son of Sumayya will always be right,' and the son of Sumayya is ‘Ammar who sided with ‘Ali (‘a). This is what we owe Allah to say: ‘Ali, Allah glorified his countenance, was right and justified in not arresting those who participated in killing ‘Uthman.”27

Al-Shawkani (d. 1255 A.H/1840 A.D.) quotes a tradition of the Prophet, peace of Allah be upon him and his progeny, narrated by Abu Sa’id [al-Khudri] wherein he says, “My nation shall split into two parties between whom renegades will come out who should be killed by the closest party to righteousness.” He says, “This proves that ‘Ali (‘a) and his supporters were right, whereas Mu’awiyah and his followers were wrong.”28

Abul-Thana’ al-‘Alusi, the scholar of exegesis, has cited a number of Hanbali scholars advocating the necessity for killing those who transgress because ‘Ali (‘a) was too distracted, during his caliphate, with fighting the transgressors to be involved with jihad. This means that fighting transgressors is better than participating in jihad. Then he documents how ‘Abdullah Ibn ‘Umar [Ibn al-Khattab] regretted his reluctance to side with ‘Ali in fighting the transgressing party. Al-‘Alusi did not rebut it.29

Muhammad Kurd ‘Ali has said,
“‘Ali did not violate the Sunnah when he dissociated himself from those who killed ‘Uthman. Those who participated in killing him belonged to most of the tribes, and they were very large in number. ‘Ali could not have faced them all by himself.

It was impossible for him to arrest them, or even to arrest some of them, since they supported him, even if he had known who they were. The incident took place against his wish, and it was not in his interest to enrage numerous tribes that supported him then.

‘Ali (‘a) used to swear by Allah that had the Umayyads required him to produce fifty truthful men from Banu Hashim to swear by Allah that he did not murder ‘Uthman, nor condoned his murder, he would have obliged.”30

The above are texts excerpted from Sunni scholars' books testifying to the fact that ‘Ali (‘a) was more worthy of being the caliph than anyone else, and that whoever rebelled against him deserved to be fought till he returned to the right course. Such was the choice made by the best from among the Sahaba and the tabi’in. Among the latter was Uways al-Qarni who was a foot soldier during the Battle of Siffin.31

‘Abdullah Ibn ‘Umar Ibn al-’As used to say, “I regretted nothing more than not fighting the transgressing party as Allah Almighty had commanded me to.” He used to narrate what the Prophet (S) used to say, that is, “Sumayya's son will be killed by the oppressive party,” and that the oppressive party was that of Mu’awiyah and his gang.

When he was asked about why he did not participate in the Battle of Siffin on ‘Ali's side, he produced an excuse which will not avail him on the Day of Judgment. Said he, “I never used a sword or a lance, but the Messenger of Allah (S) required me to obey my father, and I did.”32

This is nothing but falsehood and deception. How could he find it palatable to oppose the truth by thus misinterpreting a statement made by the Prophet (S)? Does the Shari’a permit interpreting the hadith as enjoining obedience to one's father if such obedience requires forsaking the obligations or committing what is prohibited? Of course not.

Obedience to the Imam who has received the oath of allegiance was mandatory on all Muslims, and the umma then had no choice except to obey him and carry out his orders, and no obedience to one's father can take precedence over obedience to the Imam (‘a). The verse saying,

“And if they intimidate you so that you may associate with me that of which you have no knowledge, do not obey them” (Qur’an, Sura al’Ankabut, 29:8)

may be inclusive. The prohibited association referred to in this verse, therefore, may connote prohibiting forsaking obedience to Allah, Glory to Him. It implies prohibiting forsaking obedience to the Prophet (S) and to the Imam who has received the oath of allegiance from the Muslims. ‘Ayisha, thereupon, used to perform her prayers in full when she marched to Bara to fight ‘Ali (‘a) because to shorten the prayers, in her view, was done when one travels in obedience to Allah's Commandments.33

The sacred Shari’a has required the Imam of the nation to win his argument against anyone who rebelled against him and abandoned obedience to him by reminding him of Allah's incessant favours on His servants despite their rebellion and oppression.

Then he informs them that this vanishing life does not bring anyone who is immersed in his love for it except loss. He may do so by admonition and by citing Qur’anic verses in order to enlighten those whose desires blinded them, so that they may see the path of guidance and realize the shining truth.

The Commander of the Faithful (‘a) followed this plan of action which Islam canonized during the first three days after his calling upon his companions not to transgress the commandments of the Shari’a and not to rush to fight so that the other party might be the transgressing one that fought the believers, hence the argument against it would be established as the one that started the aggression.34

He, peace of Allah be upon him and his infallible offspring, admonished the fellows of the Camel, Siffin, and al-Nahrawan a great deal so that nobody would have any excuse when the books of deeds are spread wide open and every argument of those called upon by him and who insist on disputing with him and in being stubborn is refuted. Those who were guided by Allah to conviction were enlightened by the light of his guidance, whereas those who strayed from the path of righteousness were not.

These men are discussed by Abu Mansur, ‘Abdul-Qahir al-Baghdadi, on p. 290 of his book Usul ad-Din. They are also discussed on p. 233 of al-Baqillani's book Al-Tamhid, by Ibn Taymiyyah on p. 226, Vol. 4, of his book Al-Fatawa al-Misriyya, by Abu Ja’far al-Tabari on p. 153, Vol. 3, of his renowned history book Tarikh Akhbar al-Muluk wal Umam (Tarikh, for short).

The reluctance of Sa’d Ibn Abu Waqqas to swear it is discussed on pp. 79-83, Vol. 1, of al-Thahabi's book A’lam al-Nubala', commenting that his excuse was not acceptable neither by Allah nor by His Messenger; that excuse was, “I will not follow anyone unless he gives me a sword with a tongue that speaks and eyes that see in order to distinguish a believer from an apostate.” In his biography in Al-Isti’ab, it is stated that Mu’awiyah wrote him a poem seeking to appease him and soliciting his support. In his answer, he responded with these verses:

10. Al-Hakim, Al-Mustadrak, Vol. 3, p. 115. Sayyid al-Murtaďa, on p. 67, Vol. 2, of his book Al-Fusul al-Mukhtara, added these lines to the poem cited above:
Of the Messenger of Allah he is the wali
The one and only from among his family,
His knight for a long time in every way,
The first among all men to pray,
Besides the best of women [Khadija]:
Allah is the One Who bestows every bliss.
He is ready to sacrifice in every fight,
When even valiant warriors are in fright:
He is the one named for giving the beggar
His ring even as he stood for the prayer.

16. Badai’ al-Sanai’, Vol. 7, p. 140, in a chapter dealing with the injunctions relevant to those who renege.

17. Sharh Sahih Muslim, Vol. 10, p. 336 and p. 338, in a footnote about giving advice to one going on a military campaign.

18. Fath al-Qadir, Vol. 5, p. 461, “Kitab al-Qada’” (the book of judicial decisions). Al-Tabari, Tarikh, Vol. 5, p. 221, where ‘Ayisha is quoted as saying, “I wish I had died twenty years before the Battle of the Camel.” Al-’Iqd al-Farid, Vol. 2, p. 288, where those who participated in the Battle of the Camel are discussed. Ibn Qutaybah, Al-Ma’arif, p. 59, where it is indicated that ‘Ayisha was asked, “Shall we bury you near the Messenger of Allah?” She answered by saying, “No.”

25. On p. 240, Vol. 2, of Ibn al-Athir's book Al-Kamil, Muhammad Ibn Sirin is quoted as saying, “Never did I ever come to know of ‘Ali being accused of killing ‘Uthman till people swore the oath of allegiance to him [to ‘Ali as the new caliph]; it is only then that he was accused.” On p. 235 of al-Baqillani's book Al-Tamhid, it is stated that, “‘Ali (‘a) used to say the following when he was in Basra: ‘By Allah! I did not kill ‘Uthman, nor did I condone his killing, but Allah killed him, and I am with him,” whereupon some people thought that his statement “and I am with him” meant that he was predicting that he, too, would be killed. In fact, he meant something like, “Allah caused him to die, and He will cause me, too, to die [in a like manner, i.e. by being murdered, as it came to happen],” since he swore, the truthful that he was, that he never killed ‘Uthman nor condoned his killing.

On p. 274, Vol. 2, of Al-’Iqd al-Farid, in a chapter dealing with ‘Ali being innocent of ‘Uthman's murder, the author states the following: “‘Ali (‘a) used to say the following when he was in Kufa: ‘If Banu Umayyah wish, I am ready to challenge them to swear at the Ka’ba fifty times that I did not start anything against ‘Uthman.'” On p. 224, Vol. 4, of Ibn Taymiyyah's book Majmu’ al-Fatawa al-Misriyya, the author says, “‘Ali (‘a) swore, the righteous and the truthful person who never had to swear that he was, that he never killed ‘Uthman nor wanted anyone to kill him.”

On p. 141, Vol. 8, of Taj al-’Arus: Sharh al-Qamus, in the discussion of the subject of insinuating, and that people should avoid it, ‘Ali Ibn Abu Talib (‘a) is quoted as saying, “Had Banu Umayyah agreed that we require fifty persons from Banu Hashim to swear that we never killed ‘Uthman, nor do we know who killed him, we would have done so,” meaning producing fifty witnesses to his innocence. On p. 170 of Ibn al-Sikkit's book Islah al-Mantiq, in a chapter dealing with insinuation and how people ought to forsake it, ‘Ali Ibn Abi Talib (‘a) is quoted as saying, “By Allah! I never killed ‘Uthman nor insinuated that anyone should kill him.”

On p. 60 of Nasras's book Siffin, Egyptian edition, it is stated that, “Al-Mughirah Ibn al-Akhnas was killed the same day with ‘Uthman when ‘Uthman's mansion was attacked. His son composed poetic verses in which he commended ‘Ali (‘a) for not participating in what those folks [the assailants] had done. Among what he said was this:
As for ‘Ali, he sought refuge at home,
So he neither issued an order in its regard,
Nor did he prohibit anyone.
On p. 112, Vol. 1, of his book Sharh Nahjul-Balagha (Egyptian edition), Ibn Abul-Hadid records a statement that testifies to his deep understanding of the events. He said, “Mu’awiyah very much deviated from ‘Ali 's line because he [‘Ali ] had killed his [Mu’awiyah’s] brother Hanzalah during the Battle of Badr, in addition to his uncle al-Walid, and he took part in killing his grandfather, ‘Utbah, or his uncle, Shaybah. From among the dignitaries belonging to ‘Abd Shams whom he killed, and their likes, he killed a large number.

This is the reason why he [Mu’awiyah] attributed ‘Uthman's murder to ‘Ali (‘a) and publicized it among the people. Murderers rallied behind him.” On p. 240, Vol. 2, ‘Urwah Ibn al-Zubayr is quoted as saying, “‘Ali (‘a) was too fearful of angering Allah to assist anyone in killing ‘Uthman.”

Al-Husayn on the Taff Day

These are the guidelines that the father of ‘Abdullah, al-Husayn (‘a), followed on the Taff Day. He did not order his men to start the war despite the persistence of his foes in adhering to misguidance and in fighting him with all their might and means.

They, in fact, went as far as prohibiting him, his family and companions from drinking the water regarding which the one who brought the divine Shari’a, peace and blessings of Allah be upon him and his progeny, said, “All people have an equal right to water and (their animals to) pasture.”

Imam Husayn (‘a), by doing so, wanted to establish his argument against his foes. He stood to address that multitude that had been immersed in misguidance in order to explain his argument. He first acquainted them with the loss of this vanishing world by anyone who threw himself in its lap; it would not bring him anything but disappointment.

Then he resorted to reminding them of his status with the Prophet of Islam (S), testifying to himself and to his brother al-Hasan (‘a) that they were the masters of the youths of Paradise, let alone the testimony to this fact given by the one who does not speak out of his own desires but was guided by the divine wahy: such a testimony is the criterion for distinguishing right from wrong.

Then he reminded them of the fact that had they had anything with him that belonged to them, he would have given it back to them. Finally, he raised a copy of the Holy Qur’an over his head and invited them to accept its arbitration.

When all these precious pieces of advice fell on deaf ears, and when it became quite clear to him that they insisted on their misguidance and stubbornness, opting to act against the commandments of Allah Almighty and His Messenger (S), he unveiled the curtain from the ‘Alawide pride according to which he grew up.

He removed the curtain from the feeling of disdain to anyone who refused to abide by the commandments of Allah and His Messenger (S). It is such disdain that he and other offspring descending from ‘Ali (‘a) used to study day and night and round which their meetings revolved. It is then that he, peace of Allah be upon him, said,

The da’iyy and the son of the da’iyy required us to choose one of two: either to let his men draw their swords against us, or we accept humiliation and submission to his authority. It is far from us to accept humiliation; Allah rejects that we, His Messenger, or the faithful should ever submit to humiliation. These are [the fruit of] good and pure chambers, men of dignity and souls too proud to prefer obedience to a mean and lowly person over death in honour and in dignity. Let it be known that I shall fight with this family although our number is small, and despite the betrayal of those who promised to support us.

Such are the commandments of the purified Shari’a, and such are its injunctions regarding inviting people to righteousness, and to rise to close the door against falsehood. Just as it mandated jihad against those who promote misguidance as well as the polytheists, it likewise exempted from such jihad the children, the invalid, the blind, the elderly, the women, and the adults who did not obtain the permission of their parents to participate in jihad.

But the show of force at the Taff violated its greatest canon, permitting even what was not previously permitted in order to serve the interests and the mysteries that are beyond the reach of men's comprehension. Such was the most oppressed martyr (‘a), informed by his grandfather, the supreme saviour (S), and by his own father, the wasi (‘a).

Al-Husayn (‘a) did not bring about a new Sunnah in jihad; rather, it was no more than a divine lesson fixed by the most sacred tablet in the world of perfection, one limited to a particular circumstance and to a specific place, one received by Gabriel, the trusted archangel (‘a), who then conveyed to the one who was loved and chosen by Allah, namely Muhammad (S), the one who conveyed the divine message and who in turn entrusted it to his grandson the Master of Martyrs (‘a).

All the unusual events that took place during that bloody encounter, whose essence cannot be comprehended by men were things whereby the Master, Praise to Him, bestowed upon His wali and Hujjah, Abu ‘Abdullah, al-Husayn (‘a).

It is to these same traditions that the martyr of Kufa, Muslim Ibn ‘Aqil, adhered. He was, indeed, distinguished from all others by his knowledge, deeds, an abundance of wisdom and divine faculties that his position as deputy of the Imam, the Hujjah, required.2 He suffered from acute thirst to the extent that he was permitted to drink even what was najis.

Both Ibn ‘Aqil and the moon of the Hashemites [Abul-Fadl, al-’Abbas, Imam Husayn's brother] drank the same milk and graduated from the same school of Imamate and infallibility. They, therefore, earned a testimony from the Infallible Imams (‘a) in the sincerity of intention through their readiness to sacrifice their lives for the sake of the creed.

Such testimony qualified them to serve as role models in their good deeds. Just as Muslim did not taste water till he died of thirst, so was the case with the father of al-Fadl, al-’Abbas, who shook the ranks of the enemy till he finally had access to the water.

Knowing the extent of thirst of the Master of Martyrs and that of the Prophet's ladies and of the children who descended from Fatima (‘a), he did not see in the Shari’a, which he had learned from his father, the wasi, and from both of his brothers who were Imams whether they stood or sat3, according to the Prophet's words, any provision for him to drink out of concern for the thirst of the Hujjah of his time even with a little thereof. But alas! Destiny stood between him and the achievement of his desire.

He did not taste of the Euphrates following his example,

Taking his water straight to the tent.

He found no provision in the creed to quench

His thirst while his brother was burning with thirst.

He derives his deed from the Shari’a

And due to his unshaken conviction,

Like al-Husayn who controlled the water source

Just to be told that his tents were being looted,

So he threw water away, sensing the gravity

Of the situation, enthused with zeal,

So al-’Abbas followed his example as he

Breathed his last in honour, his zeal fiery.

Abu ‘Abdullah, al-Husayn (‘a), rose with that small group of the elderly and the children, with infants and women, in contrast with those who were not apprehensive in regard to conscience or kinship, being determined to eradicate the Prophet's family and relatives.

But the line followed by the martyr of the Taff, the one whose extent cannot be realized, nor can the minds comprehend its deep meaning, acquainted the succeeding generations that came across this epic, the like of which history has never witnessed, with the deeds committed by those tyrants whose fathers did not accept Islam, when they pretended to have done so, except out of fear of Islam's sword.

Abu ‘Abdullah (‘a) achieved the objective when the clouds of doubt were dispelled by the light of his shining revolution and the calls of his ladies, the calls that confused and upset the minds that became the subject of all meetings, of what those tyrants and their ancestors had committed of shame and infamy.

1. Excerpted from a poem in praise of al-Husayn (‘a) by Sayyid Hayder al-Hilli, may Allah have mercy on his soul.

2. Muslim Ibn ‘Aqil was deputy of Imam Husayn (‘a), who was the Hujjah of his time. The reader must not misread this statement to imply that Muslim Ibn ‘Aqil was the deputy of al-Hujjah, al-Mahdi, may Allah hasten his reappearance. N. Tr.

Desertion Permitted

It is on such a straight path that the Master of Martyrs declared, in his precious, wise and far-sighted statement, permission to his family and companions to part with him for safety. The text the historians narrate in this regard is his statement (‘a), to his family and companions on the eve of the ninth of Muharram saying,

“I know no companions better than mine nor family more righteous or kind or united than mine; so, may Allah reward all of you. I think tomorrow will be our last day in facing these folks. I am of the view that you should all set out for safety, you do not owe me anything, while the night is covering you with its covering. Ride it as you would a camel, and each one of you should take the hand of one of my family members. May Allah reward all of you with the best of His rewards; so, disperse under the cover of darkness and go back to your towns, for these people seek me, and if they get hold of me, they will not seek anyone else.”1

What a pithy statement, O Father of the Oppressed, and how noble your objective, O Master of Martyrs! How wise your statement and deeds, O soul of Prophethood!

Yes, this golden statement was etched in letters of noor on the forehead of time, that those righteous elite men, who were described by the Commander of the Fatihful (‘a) as the masters of martyrs, and that none ever reached their heights nor ever will2, were the cream of the crop of all mankind and the elite of the cosmos.

We have been enlightened by such rays to realize their intention to be determined in their firmness and sincerity to offer the holy sacrifice. In all of these, there are sublime lessons for all those who wish to follow in the footsteps of those honourable men to rise above loving this life and to die under the banner of dignity and not to submit to the oppressive authority, to either achieve the goal or attain martyrdom and eternal happiness.

Had it not been for that permission to desert issued by the custodian of the Shari’a and for those words that their pure souls permitted, no succeeding generation could have realized the extent of their knowledge, conviction, and variation of their faculties and ambition to the highest goals and firmness in upholding their principles with sincerity and insight.

The Master of Martyrs wanted by so doing to test their intentions. Testing is done by a wise person who knows what was and what will be, and it does not demean his knowledge and his being familiar with what is hidden since the goal is precious and the status is sublime. This is something to which we pointed out when we wanted to acquaint the reader with the gifts adorning al-Husayn’s followers and those of Ahl al-Bayt (‘a).

And such a test should not surprise anyone especially since the Creator of all beings, the Almighty, from whose knowledge nothing small nor big escapes, ordered His friend Abraham to sacrifice his son Isma’il. Being knowledgeable of the extent of obedience to Him rendered by His messenger, the Friend of Allah, Abraham, and of the firmness of His prophet, Ishamel, he did not require it except for a benefit known to the Lord of the Worlds though it is obscure from the comprehension of humans.

The incident of the bald, the leprous, and the blind also testifies that Allah Almighty wanted by granting them His blessings to make their story a lesson of wisdom for those who come across it and who find themselves bound to thank Him for His blessings, and that denying His blessings will lead to loss.3

Abu ‘Abdullah, Imam al-Husayn (‘a), wanted through this test to acquaint the next generations with the status attained by his Ahl al-Bayt (‘a) and companions, the status of honour, dignity, purity and submission to whatever pleases Allah and His Messenger, peace and blessings of Allah be upon him and his progeny.

To know the extent of any man of purity in the world, and to uphold the principle of obedience to the most pious person who most pleases the Master, the Almighty, does not become possible except by his statements supported by good deeds or by a testimony for him from someone familiar with his every movement.

Nobody is ignorant of the defects in the history books in our hands regarding many deeds of righteous men who exhaust all influence and possession in order to support the authentic Shari’a. Nor does history record any deeds undertaken by those elite ones, namely the martyrs of Karbala’, indicative of the holiness of their conscience, the sincerity of their intentions, the purity of their souls..., better than that bloody scene.

Had it not been for those statements made by the companions of al-Husayn (‘a), and of his family, when he gave them permission to leave him for safety and to desert so that he would alone face those who surrounded him, we would not have come to know the differences in their levels of awareness and variations in their far-sighted views, nor their virtues which no human being can attain.

Knowledge is a light that Allah Almighty casts in the heart of whomsoever He chooses from among His servants in various degrees of intensity.

Muslim Ibn ‘Awsajah al-Asadi, for example, does not have anything on the pages of history to testify to his immortal deeds and good merits in anything more or less than a statement made by Shabth Ibn Rab’i that he invaded Azerbaijan on the side of the Muslims and killed six polytheists before Muslim cavalry troops came to his rescue.

What can the reader know from this statement other than the extent of his sure loyalty to the Prophet's caliphs and his not having changed as time and circumstances changed? But his statement to al-Husayn (‘a) in which he said,

“Are we the type of men who would abandon you? What excuse shall we produce before Allah Almighty for having thus fallen short of serving you? By Allah! I shall never leave you till I break my lance in their chests and strike them with my sword as long as I can hold its handle, and even if I have no weapon to fight them with, I shall throw stones at them till I die with you.”

Such a statement informs us of the firmness of this man in upholding his principles at the last stage of life, and that if one is not concerned except about pleasing Allah Almighty and His Messenger (S), he is not concerned about any pain or bleeding. This statement is accompanied by actions when he faced the swords and the lances with his chest and neck.

Moreover, he was not satisfied with all of this till he commended Habib Ibn Muzahir, the man who benefitted from the science of fates and epics from the Commander of the Faithful (‘a), to support al-Husayn (‘a), and that he would not otherwise be excused by the Messenger of Allah (S) for having fallen short of carrying out his responsibility even when he was drawing his last breath His soul thus parted from his body as he maintained his creed and submission.4

He was followed in sincerity of loyalty and readiness to sacrifice by Sa’id Ibn ‘Abdullah al-Hanafi who said, “By Allah! We shall never abandon you till Allah knows that we safeguarded the absence of the Messenger of Allah (S) in your person.

By Allah! Had I known that I will be killed then brought back to life, then burnt alive, then my ashes strewn, and this is done to me seventy times, I would still not abandon you till I meet death defending you. Why should I not do so? It is only one death followed by a bliss that lasts forever.”

He, therefore, defended Abu ‘Abdullah (‘a) and admonished others to do likewise. He was not satisfied with all the bleeding wounds which he received when he assaulted the enemies of Allah Almighty in defense of al-Husayn (‘a), who was then performing the noon prayers on the battlefield, till he understood from the Father of the Oppressed that he had discharged his responsibility towards the Message and proven his faithfulness to what Allah had mandated on him, so he died feeling elated for having pleased the Almighty God.

Anything besides this is a shortcoming and a loss. Abu ‘Abdullah (‘a) comforted him of attaining happiness through martyrdom and of the meeting with the Messenger of Allah (S) before him.

As soon as he had finished his speech, Zuhayr Ibn al-Qayn al-Bajali stood up to recite for all future generations lofty teachings in promoting the creed that immortalized him. To al-Husayn (‘a) he said, “By Allah! I wish I had been killed then brought back to life then killed, and so on, for a thousand times, as long as my being killed protects you and protects these youths of Ahl al-Bayt (‘a).”

There is no doubt in Allah accepting obedience from any of His servants if such obedience earns him victory on the Day of Eternity. But there is something even beyond that of a more lofty objective: it is the obedience of the people of conviction who are not concerned, when they perform what they are obligated to perform, except to be closer to the Lord, Praise to Him, Who is the only One worthy of being worshipped.

Ibn al-Qayn is a bastion of conviction and pure faith, a man who recited for us in such a situation his far-sighted view, his true beliefs, and his noble goals: protecting the man who was appointed by Allah Almighty as the Imam and protecting the lives which were held dear by the Messenger of Allah (S) without aiming by worshipping Allah, through performing jihad against His enemies, except to earn the rewards of the hereafter for his endeavour on the Day when wages shall be granted for good deeds.

Rather, he aimed by performing this rite to protect the person who was charged with safeguarding the Message, the Hujjah of his time, citing the Prophet, peace and blessings of Allah be upon him and his Progeny.

“Husayn is of me, and I am of Husayn,”5 says the Messenger of Allah (S). The one who brought us the Shari’a did not make this statement simply to inform the nation that the Taff Martyr was part of him (i.e. a member of his family), for such an interpretation is quite shallow and is not expected of the master of orators. Of course every offspring is part of his father and grandfather; so, there is no distinction for al-Husayn (‘a) here.

Rather, he (S) intended for this golden statement to point out to the responsibility vested upon the Master of Martyrs in cementing Islam’s foundations, removing the thorns of falsehood from the path of the just Shari’a, and alerting the nation against the crimes committed by those who played havoc with the sanctity of the creed. Just as the Prophet (S) was the first person to rise to disseminate the divine call, al-Husayn was the last to rise to cement its foundations:

The creed did moan, groan and complain

About him; it did complain to none but Husayn.

The Prophet's grandson saw that to cure the creed,

At Karbala’ to death he had to defend it and bleed.

Never did we hear that a patient could be cured

Only with the death of the one who cured and endured.

When Husayn was martyred, Islam's guidance standard rose high

When Husayn is remembered, Islam's fragrance does intensify.

Had it not been for the open statements made by the son of the singers, we would not have been able to realize his attitude vis-a-vis loyalty [or the lack thereof] for those whom the Omnipotent, Praise to Him, chose as the Infallible and as the beacons of guidance for His servants and the custodians of His Shari’a.

Other than this fact, history has not recorded for the singers' son any loyalty except to ‘Uthman Ibn ‘Affan versus his animosity towards the grandson of the most pure Messenger of Allah (S).

As for the stand of ‘Abis Ibn Abu Shibib al-Shakiri, when the oath of allegiance was sworn to Muslim Ibn ‘Aqil at Kufa, and on the Taff Day, it reveals his superiority over many others, his firm conviction and love for Ahl al-Bayt (‘a), and that nothing at all mattered to him in his bid to protect the Imam (‘a) even at the cost of sacrificing his own life and everything precious in his possession.

Having witnessed the betraying throngs assembled to swear the oath of allegiance to Muslim Ibn ‘Aqil, he [‘Abis] said to him,

“I do not wish to inform you about these people, nor do I know what they hide in their hearts and what attracts you to them, but by Allah I shall tell you about what I have decided to do: By Allah! I shall respond to you when you call, and I shall fight your enemy, and I shall defend you with my sword till I meet Allah desiring nothing for doing so except what Allah has in store for me.”6

With these brief words did he interpret those people's intentions and the feebleness of their wills, and that they were molded on betrayal, hypocrisy and the following of their own whims, and that they did not wish to openly declare their inclination to betray him else it should weaken their already weak allegiance and become the cause of animosity.

So they said what was beautiful as they waited for the outcome. Muslim Ibn ‘Aqil could not get even one of those thousands of men to lead him to any highway to exit the city when the clouds of doom overshadowed him, not even one, so he did not know where to go...

On the Taff Day, Ibn Abul-Shibin said to al-Husayn (‘a), “Nobody on the face of earth, be he a kin of mine or a stranger, is dearer to my heart than you. Had I been able to defend you with anything more precious than my life, I would have most certainly done so.”7

Yes, O son of Abul-Shibin! Men who are sincere to Allah Almighty are endowed with self-denial. They regard the world as a vanishing thing and hope to attain immortality through supporting the Imam, the essence of beings, the orbit of existence itself.

Then Nafi’ Ibn Hilal stood and said, “By Allah! We are not too afraid to submit to Allah's destiny, nor are we averse to the meeting with our Lord. We are with our minds and intentions supporting whoever supports you and are the enemy of whoever antagonizes you.” The rest of his companions made similar statements.

When he (‘a), granted permission to his family members to leave, they all said in one voice, “Shall we do so in order to survive you? May Allah never permit us to see that happen.” Then he turned to ‘Aqil's offspring and said, “Suffices you [the calamity that you have suffered because of] Muslim's murder. I have permitted you to leave.”

They immediately expressed their unrelenting determination to support the creed and to defend the Imam, the Hujjah, saying, “If we do so, shall we then say to the people that we abandoned our mentor and master, while our cousins are the best of cousins, without having shot one arrow with them, nor have we stabbed anyone with our lances nor struck anyone with our swords? No, by Allah!

We shall never do that; rather, we shall sacrifice ourselves, our wealth, and our families for your sake and fight with you till we meet the same fate as yours; abominable, indeed, it is to survive you.”

Such readiness to sacrifice in that precarious situation, wherein all avenues of help and rescue were blocked, and even water, which was made available to the animals, was denied them, reveals their attainment of the most sublime attributes of perfection.

It reveals their renunciation of this vanishing life. Had they had in their heart the least desire to stay, or to love this world, they would have taken his permission to leave them as an excuse they would produce on the Day of Judgment.

But these souls, which the Lord of the Worlds, Praise to Him, created of a holy mould and blended with the noor of conviction, did not desire to stay alive except to uphold what is right or to put an end to what is false. How could they find life meaningful while knowing that the man who was so much loved by the Messenger of Allah (S), the heart of Islam, was suffering of bleeding wounds and of a painful agony?

Meanwhile, news reached Muhammad Ibn Bashir al-Hadrami that his son was captured in the outskirts of Ray, so he said, “To Allah do I entrust him; I do not wish that he should be taken as a captive while I survive him.”

When al-Husayn (‘a) heard him say so, he excused him from his oath of allegiance to him so that he could manage to have his son released. Having heard the Master of Martyrs say so, he now was fired with holy zeal for the creed and was prompted by his sincere loyalty to demonstrate his firm conviction in sacrificing everything he had to defend the Imam, saying, “O Abu ‘Abdullah! May the wild beasts feed on me should I ever part with you!”

Firm conviction and obedience to Allah Almighty and to His Messenger (S) raise those who are thereby enabled to attain the zenith of greatness to a level superior even to virtue itself. Had Ibn Bashir's conviction been shaky, he would have seized the opportunity of the permission that he had received from the Imam (‘a) to leave as his excuse before the Master, Praise to Him, and before people.

Al-Husayn's martyrdom did not leave its hero any choice except to release the black slave John who belonged to Abu Tharr al-Ghifari so that his modesty might not keep him from fleeing. But the Master of Martyrs, having come to know his persistence and firmness in the face of calamities, wanted by testing him to acquaint those who had surrounded him, as well as the succeeding generations, with his character.

He wanted to highlight the extent of John’s stand to defend the Shari’a with which those who betrayed it played havoc no matter how serious the danger was and how many the woes. He, therefore, excused John from his covenant, permitting him to to seek his own safety saying, “O John! You have accompanied us for your health's sake; so, do not be afflicted by our own way of life.” It was then that John’s tears ran down. John feared he would not succeed in earning eternal happiness.

He blended his tears with a statement that has been reverberating to all succeeding generations ever since, acquainting them with success for those who persevere during the time of trials and tribulations. Said he, “Only rest follows fatigue...”

He also said, “Should I during the time of ease eat your food then betray you during the time of hardship? My smell is bad, my descent is lowly, and my colour is black, so do breathe upon me of the breath of Paradise so that my smell will turn good, my descent will become honourable, and my colour will be white!

No, by Allah! I shall never leave you till my blood is mixed with yours.”9

Had it not been for such frank statements made by al-Husayn (‘a), nobody would have come to know the purity of the conscience of that slave or of his good intentions. His insistence to be killed, even after receiving permission to be released and to part with the group, demonstrates a very firm conviction.

Safeguarding the Imam (‘a) is like safeguarding the Prophet (S), something which reason and the Shari’a mandate, something which nobody should abandon or hesitate to safeguard against those who wish to eradicate it. What is obligatory is to sacrifice one's own life for his [Imam’s] sake in order to thus remove the aggression against the life of the Imam who is the life of existence and the existence of the cosmos itself.

The Imam (‘a) was also required to call others to support and to defend him with the knowledge that whoever responded would be jeopardizing his life, and that there was no choice except to avoid the fatal danger. He, in such case, was obligated not to require anyone to defend him, for it would then be in vain.

Al-Husayn (‘a) was familiar with what he was going to endure. “A destiny which cannot be altered, a decree which cannot be reversed,” said he to Umm Salamah adding, “If I do not die today, I will tomorrow, and if not tomorrow, then the day after. Do you think that there is anyone who can avoid death? Do you think that you know what I do not?”

He, then, is not required to obligate others to defend him. Yes; any human who is unfamiliar with divine decrees is not exempted from being required to defend the person of the Imam, the Hujjah.

Nobody is excused upon seeing how those people besieged a man whom Allah chose as His viceregent in dealing with His servants, how they cut off all supply routes from him and even prohibited him from having access to water, without rising to remove such an oppression or to protect his sacred life.

Allah Almighty does not accept the excuse of one who sees such a situation and is reluctant to support him even when it is quite precarious except when the Hujjah of his time grants him permission to part with him and to leave him to face his enemy, since he is fully familiar with the best course; he is informed by the Wise One, the Knowing, the Sublime.

In such a case, neither reason nor the Shari’a requires him to stay and to defend him, nor will his parting be regarded as a violation of what the Shari’a has decreed. He will then have an excuse when the books of deeds are spread: he was granted permission by the Imam (‘a) not to support him.

The Imam himself will not then be jeopardizing his life upon permitting others to abandon him to face his foes alone and to excuse them from having sworn the oath of allegiance to him; he will not be going beyond the actual facts at all. If one does not see the Imam seeking his help and support, he does not carry any obligation or responsibility.

Contrariwise, if he sees the Imam in such a precarious situation, repeatedly asking for help, it does not befit him to be too reluctant to support him. In such a case, the Imam will be in a very dire need for his help; so, no excuse shall ever be accepted from him on the Day of Judgment.

Abu ‘Abdullah (‘a) met ‘Ubaydullah Ibn al-Hurr al-Ju’fi at Qasr Muqatil and solicited his support saying, “I advise you that, if you could, you should avoid hearing us crying and mourning our dead, and do not witness our tragedy. Do so, for by Allah, none who hears us mourning our dead without supporting us except that Allah will hurl him headlong into the fire of hell.”

This statement supports our rebuttal of the claims of those who heard the Imam pleading for help without helping him. As for one who does not hear such mourning, and he is granted permission to leave, he surely is excused.

Al-Dahhak Ibn ‘Abdullah al-Mashriqi, therefore, will have no excuse on the Day of Judgment because he heard al-Husayn (‘a) pleading for help, and he saw him greatly outnumbered. He was obligated to support him to the last breath

A man came to al-Husayn (‘a) before the battle started and said, “I would like to fight on your side as long as I see others doing so, but if I do not see anyone fighting with you, shall I then be permitted to leave you?”

Al-Husayn (‘a) answered him in the affirmative. The man hid his horse in a deserted place upon seeing how al-Husayn's horses were being hamstrung and kept fighting on foot. When al-Husayn (‘a) stood alone on the battlefield, al-Dahhak asked him, “Is my term still honoured?” The Imam (‘a) said, “Yes; you are free, if you can, to flee for safety.”

The man, therefore, took his horse out of its hiding place, rode it and assaulted the foes forcing his way through their ranks. They made way for him, then fifteen men pursued him.

He came to an old dried-up well near the bank of the Euphrates. The chasing party caught up with him. Ayyub Ibn Mashrah al-Khaywani, Kathir Ibn ‘Abdullah al-Sha’bi, and Qays Ibn ‘Abdullah al-Sa'idi recognized him and said to their brethren, “This is our cousin! We plead to you in the Name of Allah to spare his life.” He was spared.10

His being told by al-Husayn (‘a) that he was excused will not avail him on the Day of Judgment because Abu ‘Abdullah (‘a) could not have asked him to stay till he could meet his death, knowing that the man had set his mind, from the beginning, on leaving safely.

The Creator, Praise to Him, will not excuse him on the Day of Gathering because he had heard the Father of the Oppressed (‘a) pleading for help, and whoever hears the Imam thus pleading and does not support him will be hurled by Allah into the fire headlong.

1. al-Tabari, Tarikh, Vol. 1, p. 238. Ibn al-Athir, Al-Kamil, Vol. 4, p. 24. Ibn Kathir, Al-Bidaya, Vol. 8, p. 178, where the author mentions the Imam's permission to others to desert and his companions' insistence to sacrifice themselves for his sake. Al-Fadl Ibn Shathan al-Naishapuri has mentioned it in his book Ithbat al-Raj’a, relying on the authority of Imam Abu Ja’far, al-Baqir (‘a). It is also narrated by Shaikh al-Mufid in his book Al-Irshad, by al-Tabarsi in his books I’lam al-Wara and Rawdat al-Wa’izin, and by al-Khawarizmi who discusses al-Husayn’s martyrdom on p. 246, Vol. 1, of his book Maqtal al-Husayn.

4. Such a level of readiness to sacrifice for the son of the Prophet's daughter (‘a) reminds me of the excuse produced by Sa’d Ibn Abu Waqqas when the Commander of the Faithful (‘a) asked him for his support. As stated on p. 59 (second edition) of the book titled Al-Jamal by Shaikh al-Mufid, his answer was, “I hate to participate in this war and accidentally kill a believer unless you give me a sword that distinguishes a believer from an unbeliever.”

5. From among Imamite Shi’as, this hadith is narrated by Ibn Qawlawayh on p. 53 of his book Kamil al-Ziyarat, and by the following from among the Sunnis: al-Tirmithi in his book Al-Jami’ fi Manaqib al-Husayn, Al-Hakim on p. 177, Vol. 3, of his book Al-Mustadrak, Ibn ‘Asakir on p. 314, Vol. 4 of his book Tahthib Tarikh al-Sham, Ibn Hajar on p. 181, Vol. 9, of his book Mujma’ al-Zawa’id, Ibn Hajar al-’Asqalani on p. 115 of his book Al-Sawa’iq al-Muhriqa in tradition 23, al-Bukhari in his book Al-Adab al-Mufrad, al-Muttaqi al-Hindi on p. 107, Vol. 7, of his book Kanz al-’Ummal, al-Safuri on p. 478 of his book Nuzhat al-Majalis, and al-Sayyid al-Murtada on p. 157, Vol. 1, of his Amali, majlis 15.

The Shari’a Survided through Al-Husayn

Al-Husayn's revolution was the concluding part of the cause of firming the creed’s foundations. It clearly distinguished between those who called for righteousness and those who advocated falsehood. It drew a line between this party and that, so much so that it has been said that Islam started by Muhammad (S) and its continuation is through al-Husayn (‘a).

The Imams of guidance (‘a), therefore, found no means to promote their cause to reform the nation, and to get their word to resurrect the Shari’a of their most sacred grandfather (S), except by attracting the attention to this glorious revolution due to what it contains of the calamities that split the solid rocks, cause children to grow gray hair, and cause the heart to dissolve.

They, peace be upon them, kept urging the nation to support it and to bring to memory the cruelty and persecution meted to the martyr/reformer, and to familiarize the nation with what took place during those bloody scenes of oppression meted to al-Husayn (‘a) and to his family members and relatives.

They, peace of Allah be upon them, knew that demonstrating the oppression from which he suffered would bring sympathy and soften the hearts. The listener will naturally investigate the calamities and get to know the status of this oppressed Imam (‘a) and the reasons why he was mistreated.

Of course he will come to know that the Prophet's grandson was a just Imam who did not court this world, nor did he pay attention to those who promoted falsehood, and that his Imamate was inherited from his grandfather (S) and from his own father the wasi, and that his opponent had no legitimate claim to caliphate at all, nor did anyone who followed his line.

Once the listener comes to know all this to be the truth that al-Husayn and the Imams who succeeded him (‘a) were all on the right track, he will have no choice except to follow their lead and to embrace their exemplary method, thus firming the foundations of peace and harmony.

The usurping Umayyad and ‘Abbaside authorities forced Ahl al-Bayt, peace be upon them, to keep to their homes, closing all doors before them, prohibiting them from meeting with their followers.

The Ahl al-Bayt suffered at the Umayyad and the ‘Abbaside hands from all types of harm and annihilation, so they preferred isolation to taking to arms and fighting the promoters of falsehood despite their seeing them going to extremes in their oppression and in being unfair to the followers of the Commander of the Faithful and to his offspring (‘a), pursuing them under every rock and in every city so that they would remove the ‘Alawides from the face of earth.

They saw how al-Mansur and al-Rashid placed the offspring of Fatima, peace be upon her, inside building columns in order to suffer a slow death, all out of injustice and oppression.1

Yet all of this did not distract them from urging the upholding of the supreme struggle by admonishing their Shi’as to hold majalis2 to commemorate the Taff incident. Disgust persisted on account of the calamities and catastrophes, and floods of tears were shed because of the abundance of their painful tragedies.

They went to extremes in explaining the merits of doing so because they were convinced that that was the strong factor for maintaining the religious link for which the Commander of the Faithful (‘a) suffered what he suffered, and so did his son al-Hasan (‘a) as well as al-Husayn (‘a), tragedies which shook the firm mountains.

The Ahl al-Bayt (‘a) used to explore various avenues to explain the spiritual importance of remembering al-Husayn (‘a) because of the perfect link between such remembering and the safeguarding of the creed from extinction. They expressed it once in general terms and once in specific references. Imam al-Baqir (‘a), for example, has said,

“May Allah have mercy on one who meets with another to discuss our cause, for the third of them will be an angel seeking forgiveness for them; so, keep such memory alive, for your meetings and discussions keep our cause alive, and the best of people after us are those who discuss our cause and invite others to remember us.”

Imam as-Sadiq (‘a) once asked al-Mufaddal Ibn Yasar, “Do you meet and discuss?” He answered the Imam (‘a) in the affirmative, whereupon the Imam (‘a) said, “I surely love such majalis; so, keep our memory alive; whoever sits at a majlis in our memory, his heart will not die when hearts die.”

The Imams, peace be upon them, aimed by so explaining to urge the nation to believe in their Imamate and in what the Master, Glory to Him, has mandated of their Infallibility and what He bestowed upon them of the virtues and merits, and that directing people to them cannot be separated from belief in their being the caliphs, had it not been for those who usurped this divine post.

The things that remind people of al-Husayn (‘a), in their various methods, such as commemorative majalis, mournings,3 beating the cheeks4 at homes and in the streets..., help promote the sect. The role of the re-enactment of the tragedy, accompanied by the recitation of poetry and the narration of the epic, best demonstrates the cruelty which the Umayyahds and their followers inflicted upon al-Husayn (‘a).

It thus clearly reaches the minds of children and the commoners who do not comprehend what is contained in the books, or in poetry, of the particulars of the incident. It is the most effective means in influencing people and in strengthening their determination to safeguard the religious links between us and the Imams (‘a) and those who paid tribute to them, and it plays a major role in firming the creed.

Other people, such as the Indians, in addition to other Islamic sects, have emulated the Shi’as in the re-enactment of the Taff tragedy. This is more prevalent in India than in any other Islamic heartland.5

Attracting attention to such reminders and promoting them is needed primarily to keep the memory of the Infallible Ones alive with those who love them, those who love to discuss them and to remember them. Probably a host of the benefits of doing so are not appreciated by the nation. The most they get out of them is that their doing so brings them rewards in the hereafter; that is all.

But one who is acquainted with the mysteries of Ahl al-Bayt (‘a) and who digs deep in order to digest the implications of their statements and actions will clearly see what they have referred to with regard to such meetings and with their urging their Shi’as to do due to their munificence and vast knowledge.

2. Holding commemorative gatherings (majalis) to bring that tragedy to memory is not confined to homes, for such an understanding contradicts the spirit of the narration. In his Amali (or Majalis), as-Saduq cites Imam al-Riďa (‘a) saying, “One who is reminded of our tragedy and who consequently weeps, his eyes shall not weep on the Day when eyes will be blinded [with tears of remorse].” On p. 26 of Qurb al-Isnad, Abu ‘Abdullah (‘a) is quoted as saying, “Anyone who mentions us or to whom we are mentioned and who sheds a tear as small as the wing of a fly, Allah will forgive his sins.” On p. 100 of Kamil al-Ziyarat, Abu Harun quotes Abu ‘Abdullah (‘a) saying that one to whom al-Husayn (‘a) is mentioned, so he sheds a tear as small as a fly's wing, will be rewarded by Allah Who will not accept anything for him less than Paradise. There are many such statements which urge the employment of any means whereby al-Husayn's tragedy or the tragedies that befell Ahl al-Bayt (‘a) are brought to memory, such as holding commemorative majalis, spending money on them, composing poetry or writing about such tragedies, the citation of already composed poems in their honour, or re-enacting the tragedy before people in all its aspects. All of these are implied in his following statement: “Whoever reminds others of our tragedy..., etc.”

3. Ibn Qawlawayh, Kamil al-Ziyarat, p. 174, where Malik al-Juhni quotes Imam al-Baqir, peace be upon him saying, “On ‘Ashura, let everyone mourn al-Husayn, weep, and demonstrate his grief for him. They should meet one another at their homes weeping over him, and let them pay condolences to one another on the anniversary of al-Husayn's tragedy, for I guarantee for them, if they do so, that Allah will grant them the rewards of two million pilgrimages and ‘umra and campaigns with the Messenger of Allah and the guided Imams, peace be upon them.”

4. On p. 283, Vol. 2, of Al-Tahthib, Shaikh al-Tusi quotes Imam Ja’far as-Sadiq (‘a), at the end of a chapter dealing with atonements saying, “The daughters of Fatima (‘a) rent their pockets and beat their cheeks as they mourned al-Husayn Ibn ‘Ali, and it is on such tragedy that the cheeks should be beaten and the pockets rent.” The same is indicated by al-Shahid in his book Al-Thikra in a chapter dealing with Ahkam (injunctions) relevant to the dead.

5. In an article published in issue No. 28 (17th year), of the Persian newspaper Al-Habl al-Matin, Dr. Joseph, a French intellectual, is quoted as saying that such a re-enactment has been employed by Shi’as since the time of the Safawides (Safavids) who acquired their authority through the power of their creed assisted by their theologians and scholars.

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Mourning Al-Husayn

Among such benefits is the intensive urge (which reaches the limit of consecutive reporting) to weep over what happened to the Master of Martyrs, so much so that it has been reported that one who sheds a tear as little as the wing of a fly, his tear will put out the fire of hell. The reason behind that is: One cannot shed a tear except when he is emotionally moved and is deeply distressed because of what he or someone to whom he/she is attached had to endure.

Undoubtedly, we see such a person moved by something else which is: enmity and contempt for all the injustice and suffering inflicted.

The Imams are the most knowledgeable of all people on account of their conditions and circumstances that testify to their mission. They used to seek all means to attain their objectives.

One of those means, which obligate one to abandon the enemies of Allah and His Messenger (S), is their order to weep over the tragedy that befell al-Husayn (‘a) because it requires the bringing to memory of the heart-rending cruelty, to its emotional effects, and to the renunciation of whatever does not agree with their line.

This is the implication of the statement made by al-Husayn (‘a), wherein he said, “I am the one killed and for whose killing tears are shed; no mu'min remembers me without shedding his tears.” A believer, who is bonded to al-Husayn (‘a) with the bond of loyalty and support, finds himself moved and his heart distressed with regard to any harm or peril the Imam (‘a) had to undergo, and such a feeling intensifies when calamities reach their peak.

To sum up, the Master of Martyrs did not mean, by saying, “I am the one killed and for whose killing tears are shed,” that his being killed was solely for the purpose of people weeping over him and receiving their rewards in the hereafter, without mentioning any other effect resulting from his being killed other than people weeping over him.

How can this be so especially in the presence of other effects the most important of which is to keep the pristine Shari’a alive and to correct what went wrong of the knowledge of guidance and the dissemination of reform among the nation and acquainting people of the oppression of the oppressive rulers who pursue their ambition?

But the reason for such an addition is underscoring the relationship between what reference he made to his being killed and mourning him.

One who grieves for him shall never find a redress from his grief, and the pain of disappointment can never subside due to the multitude of tragedies that befell him and to his being receptive to them with patience that drew the admiration of the angels in the heavens. The first reaction to the listener, who is moved by such tragedies, is that he weeps over them; so, whenever he remembers al-Husayn (‘a), his tears flow.

Add to this the love for him in the hearts of those who love him: if you add this to that loyalty, it will better underscore the relationship between remembering him and mourning him. It is from this juncture that killing is associated with him, hence his statement, “I am the one killed and for whose killing tears are shed.”

This has been the custom of the Arabs in their speech.

Whenever they see a very strong link between somebody and one of his conditions, characteristics, etc., they add his name to it. They, for example, use expressions such as “Mudar al-Hamra’,” “Rabi’ah al-Khayl,” “Zayd al-Nar,” “children of the fire,” “...husband poisoning,” and so on.

Rabi’ah and Mudar did not leave out any good attribute with which they could adorn themselves except bearing the standard of war and providing horses for the battle. Zayd son of Imam Musa Ibn Ja’far (‘a) was not known as having done anything outstanding, be it good or bad, other than burning the houses of the ‘Abbasides in Basra.

Nor did the children of Abu Mu’it earn any human attribute to identify them except their being the children of the fire [of hell] which the Messenger of Allah (S) added to their name when he ordered their father,

‘Utbah Ibn Abu Mu’it, an unbeliever, to be killed; it was then that he asked the Prophet (S), “O Muhammad! Who will take care of my children?” “The fire,” answered the Messenger of Allah, peace and blessings of Allah be upon him and his progeny.

Nor was Ju’da daughter of al-Ash’ath known by any vice more than the poison which she administered to Abu Muhammad, Imam al-Hasan (‘a), grandson of the Prophet (S).

But since these results are common knowledge among people, the name of the tribe of Mudar came to be associated with “al-Hamra’,” the blood-red battle, whereas the war horses are added to Rabi’ah, the fire that burned the ‘Abbasides was associated with Zayd's name, and Ju’da came to be associated with husband poisoning.

Al-Husayn (‘a) is quoted as saying, “I am the one killed and for whose killing tears are shed” (as he is referred to as such by Imam as-Sadiq [as]). This falls in the same category when the link is so strong between al-Husayn (‘a) and the tears shed in his memory.

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Feign Weeping

The Imams of guidance (‘a) liked to keep such memories alive forever so that successive generations might discuss them. They knew that the creed would stay fresh as long as the nation remembered this great tragedy. They did not only condone what has to be done, that is, weeping upon remembering the tragedy, they went as far as recommending feign crying over it, that is, that one cries without shedding any tears. Imam as-Sadiq (‘a) says, “Whoever cries [over our tragedies] even without shedding tears will be in Paradise.”1

It is a known fact that one who finds it hard to shed tears while being moved by a tragic event is not unaffected by it. Many do so. Being psychologically moved by imagining what pain and agony a loved one suffers necessitates repugnance towards the person responsible for inflicting them.

The Prophet (S) once recited the last verses of Surat az-Zumar to a group of the Anar:

“So those who disbelieved were driven to hell in hordes” (Qur’an, Sura az-Zumar, 39:71).

They all wept with the exception of one young man among them who said, “My eyes did not shed a tear, yet I wept feignly.” The Prophet (S) then said, “One who weeps feignly [over such matters] will be in Paradise.”2

Jarir quotes the Prophet (S) saying, “I am going to recite to you Surat al-Takathur; so, anyone who is unable to weep tearfully should do so feignly. Whoever weeps tearfully will be in Paradise, and whoever weeps feignly will also be in Paradise.” 3

Abu Tharr al-Ghifari has quoted the Prophet (S) saying, “If one of you is able to weep, let him do so, but if he cannot, then let his heart sense the grief, and let him weep feignly, for a hard heart is distant from Allah”4

These traditions tell us that even if one weeps without shedding tears, he does so because his heart is grieved, and his soul cries.

But out of awe for the Almighty, Praise to Him, grief and sadness are the outcome of imagining what consequences await those who disobey the Master, what shame they will receive in the hereafter. Hence, he distances himself from any such thing and does whatever brings him closer to the Almighty. When it comes to remembering the tragedies inflicted upon the offspring of the Prophet (S), it is a must to hate those who opposed, schemed against, and harmed them.

What we have pointed out may be the same that Shaikh Muhammad ‘Abdoh refers to. Says he, “To cry feignly is to weep with affectation, not out of pretense.”5

Al-Sharif al-Jurjani says that some people dislike it because of the affectation in it, whereas others permit it for those who aim to express the same feeling [of grief]. Its origin goes back to a statement made by the Messenger of Allah, peace of Allah be upon him and his progeny, “If you do not weep tearfully, then pretend to do so,” meaning those who wish to weep, not those who are indifferent, are distracted.6

Both one who weeps tearfully and one who does so tearlessly share one common denominator: both are deeply distressed and saddened by imagining what injustice was inflicted on Ahl al-Bayt (‘a). Both are equal in their repulsion from those who usurped the status reserved for Ahl al-Bayt (‘a) and their aversion thereto.

One who does not comprehend the implication of the speech of the Infallible ones (‘a) will rush to make a judgment on those who weep tearlessly, yet after our explanation of the mystery, you will come to realize their wisdom and eloquence.

Numerous are the mysteries that involve Ahl al-Bayt (‘a) which cannot be comprehended except by one who carefully examines their speech and studies their circumstances, for they never ceased to explore minute ways to attract the souls to them and to acquaint them with their usurped right.

Among that is what Imam al-Baqir, peace be upon him, wished to be done by way of his will which was the giving of eight hundred dirhams to women to mourn him at Mina during the Hajj season.7

Pilgrims from various countries of the world, and from different sects, assemble at Mina during the Hajj. It is then that they can enjoy anything previously made prohibitive to them (during the earlier ten days) except women.

These are days of festivities and merry making; people in groups visit one another; congratulation parties are held, and places are set up to congratulate one another.

If you consider the Imam's choice of this particular time and place, you will realize the precise observation the Imam (‘a) took notice of when he preferred those days at Mina over those at ‘Arafat or at the mash’ar where people will usually be busy with the rituals and the supplications to the Creator, Praise to Him, in addition to the short period they have to spend there.

Yes, those three days at Mina, the days of Eid, of merry-making and of felicity, not of grief or weeping, were the choice of the Imam (‘a). Of course, one who hears someone crying during those happy days will be strongly motivated by curiousity to find out the reasons that caused him to cry, and to ask who is being mourned, what his cause is, and what he had done.

He would ask about those who antagonized him and usurped his right. Through such questioning will the truth become clear and so will the best way, for the light of Allah can never be extinguished, and the call to Him is clear in argument.

Such news will be transmitted by the people to those who are distant from its stage once they go home. Those who were not there to witness it would thus come to know about it, and the argument would be completed, so nobody can say that he did not go to Medina, home town of Allah's Hujjah, or that nobody told him anything, nor did he know the Imam's call and of his opponents being misguided. Nobody would thus remain ignorant of it.

Thus do we come to understand the reason why the Imam (‘a) refrained from requiring those mourners to mourn him at Mecca or Medina during the Hajj days: in both cities, mourning is done at home, so how can men get to know about these mourners, and how can such mourning convey the desired message?

The claim that a woman's voice is one of her means of attraction which strangers are prohibited from hearing is rebutted by a narration recorded by al-Kulayni in his book titled Al-Kafi:

Umm Khalid came once to visit Imam as-Sadiq (‘a), and she was a lady of wisdom and knowledge. Abu Busayr was then present among his companions. He, peace be upon him, asked Abu Busayr, “Would you like to hear her speak?” Then he (‘a) seated her with him on a couch. Umm Khalid spoke, and she was a wise and eloquent woman.8

Had a woman's voice been prohibited from reaching strangers’ ears, the Imam (‘a) would not have permitted Abu Busayr to hear her.

In his will, Imam al-Baqir (‘a) appropriated money for female mourners to mourn him at Mina. This implies the permission of men to hear their voices; otherwise, he would have required them to mourn him at their homes in Medina and Mecca. But the Imam's reasoning is quite clear, and his objective cannot be achieved unless men heard these women's voices and came to know who they were mourning.

In an incident narrated by Hammad al-Kufi, Imam as-Sadiq (‘a) said to him, “It has come to my knowledge that some people from Kufa visit the grave of Abu ‘Abdullah (‘a) on the fifteenth of Sha’ban, and that some of them recite the Qur’an while others narrate stories about him, and that some women mourn him.”

Hammad said, “I have witnessed some of what you have just described.” The Imam (‘a) then said to him, “Praise is due to Allah. Who has let from among our Shi’as those who visit our grave sites, who praise and mourn us.”9

Nobody can deny that when women mourn their dead at any cemetery, they will be heard by strangers. Had it been prohibitive, the Imam and Hujjah (‘a) would not have commended it and invoked Allah to have mercy on their dead.

A woman's voice being ‘awra is not supported by any narration. What is reported about men being prohibited from talking to or sleeping at the house of a female stranger is not on account of her voice being ‘awra but because of the possibility that omenous things may happen.

As he starts discussing nikah in the 9th query, ‘Allama al-Hilli, in his book Al-Tahrir, says that a blind man is not permitted to hear the voice of a female stranger. He probably is saying so only on account of her being a stranger, without implying that it is so because of its being an ‘awra.

Yes, he indicates in his book Al-Tathkira, at the beginning of his discussion of nikah, that her voice is an ‘awra, and that it is not permissible to be heard by strangers due to the allurement potential, not without. The Shafi’is have two viewpoints regarding its being an ‘awra.

The author of Al-Jawahir responded to the critics by saying that along the passage of many centuries, women have been addressing leading religious authorities (imams); the speeches of Fatima al-Zahra’, peace be upon her [before Abu Bakr and in the presence of the Anar and the Muhajirun], and that of her daughters [such as Zainab's speeches in Kufa and at Yazid's court in Damascus], are very well known facts.

Sunni fiqh does not prohibit it. For example, on p. 167, Vol. 1, of Al-Fiqh ala al-Mathahib al-Arba’a, it is indicated that, “A woman's voice is not an ‘awra because the wives of the Prophet (S) used to speak to the Sahaba who used to listen to their [wives'] religious ahkam.” On p. 127, Vol. 2, of his book Nayl al-Arab, al-Shaybani, a Hanbali Sunni, says, “Woman's voice is not an ‘awra, but to derive illicit pleasure out of hearing it is haram.”

This is the same view expressed by Ibn Hajar on p. 27, Vol. 1, of his commentary on restraints in his book Kaff al-Ru’a’. Yes, some scholars from among Ahl al-Sunnah went as far as considering it an ‘awra, a view which is not endorsed by Ibn Hajar. Ibn Najim, a Hanafi Sunni, says the following on p. 270, Vol. 1, of his book Al-Bahr al-Ra'iq:

“The author of Al-Kafi says that woman must not utter the talbiya audibly because her voice is ‘awra. The same view is expressed by the author of Al-Muhit as he discusses the call to the prayers (athan).”

Commenting on this subject, the author of Fath al-Qadir says, “Had this been applied to her raising her voice during the prayers, and that it voids them, it would make more sense.” The author of Sharh al-Maniyya says that a woman's voice is not an ‘awra but it may lead to infatuation.

This is the same reasoning adopted by the author of Al-Hidaya and by others with regard to the issue of making talbiya. In Al-Nawazil, the author states that a woman's tone of voice is an ‘awra. He bases it on his claim that a woman prefers to learn the Holy Qur’an from another woman rather than from a blind man.

In his book Al-Ashbah wa al-Naza'ir, Ibn Najim, on p. 200, where he discusses the injunctions relevant to hermaphrodites, says that the latter’s voice is an ‘awra. On p. 12, Vol. 3, of Al-Furu’ by Ibn Muflih, the Hanbali scholar, it is stated that it is more accurate to say that hearing a stranger's voice is not a sin because it is not an ‘awra.

On p. 12, Vol. 4, of al-’Ayni's book Sharh al-Bukhari, at the end of a chapter discussing walking behind borne coffins, the author states that a woman has to reciprocate the greeting of a man and not to raise her voice because it is an ‘awra.

On p. 250, Vol. 1, of Zayn ad-Din al-Iraqi's book Tarh al-Tathrib, the author cites Ibn ‘Abd al-Barr's view in his book Al-Istithkar that a woman's voice is not an ‘awra adding, “... which is the accurate view according to the Shafi’is.” On p. 45, Vol. 7, of the same reference, where nikah is discussed, the author says,

“Her voice is not an ‘awra.” The following is stated on p. 249, Vol. 7, of al-Nawawi's book Sharh al-Majmu’ (second edition): “Both al-Darmi and Abu al-Tayyib, the judge, have said that it is not prohibitive for a woman to raise her voice during the talbiya.” As he discusses the subject of talbiya, on p. 274, Vol. 4, of Nayl al-Awtar, al-Shawkani says,

“According to al-Ruyani and Ibn al-Rif’ah, her voice is not prohibitive when raised during the talbiya because it is not an ‘awra.”

Prostrating on the Turba

One of the methods adopted by the Imams from among the Ahl al-Bayt, peace be upon them, in order to acquaint people with the oppression to which al-Husayn (‘a) was subjected, and to distance them from those who robbed him of what rightfully belonged to him, that his uprising perfected the Prophet's call and paved its path, is their requirement to prostrate on the turba.1

One of the reasons behind such a requirement is that five times a day, the person performing the prayers recalls, whenever he prostrates, the sacrifice of the soul of the Prophet (S) and that of his Ahl al-Bayt (‘a), as well as that of his companions, for the sake of firming the foundations of the right principle.

He will also recall the calamities the Master of Martyrs endured and from which even solid rocks would split, meeting them with perseverence that drew the admiration of the angels in the heavens, as the wording in his ziyarat indicates.

Then he recalls the fact that this soil was drenched with the blood of the oppressed one and that of the pure ones from among his Ahl al-Bayt (‘a) and companions, those who were described by the Commander of the Faithful (‘a) as the masters of martyrs, none before them reached their status, nor those who follow them ever will, as stated on p. 270, chapter 88, of Kamil al-Ziyarat of Ibn Qawlawayh al-Qummi.

The heart of the one who is faithful to them would be filled with emotion; tears would trickle down his eyes, and he distances himself from anyone who antagonized them and all those who did likewise as well as those who shed their blood or facilitated such a most foul deed.

It would become quite clear for him that this great revolution smashed the altars of oppression. Succeeding generations came to know how a most precious person found death easy in defense of the creed. So is their order to make rosary beads of the said soil and to use them to praise the Almighty in order to achieve the same precious objective.

All these objectives are explained by Ahl al-Bayt (‘a) although the nation did not comprehend their minute mysteries.

Others, due to their ignorance, charged us with starting a bid’a by doing so. The misguidance of such critics is the outcome of their ignorance of these wise mysteries and their own inability to comprehend the hadith stated by the one who conveyed the wahy of the heavens: “The earth has been made a mosque for me and a means of purification.”

This small piece of earth, prepared for the purpose of prostrating, is made of dust mixed with water, so it is a testimony to the authenticity of this agreed upon hadith.

1. A turba is a small piece of dry clay preferably from the place where Imam Husayn (‘a) was martyred. N. Tr.

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Legislating the Ziyarat

During certain times, hordes of pilgrims regard the ziyarat [visiting the Imams' shrines], a highly commendable deed. They visit one of the foundations of the creed and the lighthouse of its guidance, and from it are the injunctions derived and where the branches of knowledge are researched. Visitors go to his grave from various parts of the world. People get to know each other; they witness such an amazing crowd.

There is an incessant stampede. Everyone desires to get to the holy shrine, for the one being visited is the same who promoted a divine call and is a caller to the path of his Lord with wisdom and good exhortation...

The pilgrim realizes, even more so, the greatness of the person he is visiting. He will better appreciate him and his cause, and he will be very impressed by such an elating sight. His heart will be more kind, and his conviction grows stronger. It is only natural that he would then be attracted to following his teachings, studying his biography, researching his legacy, and getting to know the injustice inflicted upon him. And the least of such innumerable benefits does not end here.

There is another advantage: such ziyarat cements the bonds of fraternity among brethren, the fraternity called for by the Book of Allah in the verse saying,

“Believers are brethren of one another” (Qur’an, Sura al-Hujurat, 49:10).

When the visitors meet at the gravesite or on their way to it, they discuss deeds of righteousness and the rewards related thereto; they admonish one another with regard to the right faith, so the error in the beliefs of other sects becomes unveiled. So is the latter’s straying from the right course, and the bond between the faithful becomes based on wisdom.

This is the truth with regard to visiting the shrines of all the Imams of guidance. They are the awesome path, the avenue that leads to every guidance, the conscience of reform, the cultivated rite, the true guidance, the complete knowledge.

Also, belief in them must be established after realizing their apparent distinction, tremendous knowledge, legendary piety, and innumerable miracles. There is no doubt that to visit their holy shrines with the intention to seek nearness to the Master, Praise to Him, strengthens such a creed and firmly establishes it.

This is the only reason for legislating the ziyarat. As regarding specifying a particular ziyarat for the Master of Martyrs, in addition to urging others to visit his shrine at any time, rather than that of any other Imam, or even that of the Master of Messengers (S), there are many reasons behind that.

The most important reason is that the Umayyad mentality is still alive, and it increases or decreases in intensity from time to time.

Those who have certain vested interests periodically howl about it. Although the Umayyads have turned into dust rags and nothing is attached to their name except shame and they are cursed whenever they are mentioned, yet since such a propensity is atheistic in nature and is promoted by their gang and by those who join them from the generations.

Ahl al-Bayt (‘a) paid a special attention to putting its fire out and to attracting the attention to its deviation from the right path, the path brought by the Greatest Saviour who suffered so much in order to disseminate his call and keep it alive.

One of the means that lead the souls to such a path, acquainting them with the injustice meted to Ahl al-Bayt (‘a) and directing them towards the divine right clarified for them by the great legislator (S), is the cause of the Master of Martyrs: It is full of tragedies to which the heart of the most bitter enemy softens, let alone that of his follower who recognizes the Imam's usurped authority.

The Imams (‘a) desired that their Shi’as should remain all year round, as days come and go, fully alert with regard to those who usurped such an authority, the ones that are so distant from the right path. They, therefore, required them to be present around the shrine of the masters of the youths of Paradise on specific occasions, and during other times as well.

It is only natural that such assemblies bring to memory the cruelty employed by the Umayyads who slaughtered the children and banished the daughters of the Prophet (S) from one country to another.

Fervour and manliness insist that nobody should surrender and accept to be ruled by anyone who inflicts such horrible deeds on anyone else at all, let alone on the family of the most holy Prophet (S). It is then that the souls become filled with emotion, feelings reach their ebb, and judgment is issued against those filthy folks who reneged from the Islamic faith.

Of course, such a cause with regard to the Master of Martyrs is more binding than any other Imam because his cause contains that which softens the hearts. It is from this juncture that the Infallible Ones (‘a) used him as their argument whereby they assault their foes.

They, therefore, required their followers to weep, to commemorate in any way, to visit his shrine..., and so on and so forth, causing the umma to become full of the memory of Husayn: Husayni in principle, and to the last breath Husayni...

Imam Ja’far as-Sadiq (‘a) recites a special supplication during his prostration that has been transmitted to us by Mu’awiyah Ibn Wahab. It casts a divine light in the depths of the hearts; it reaffirms the creed; it brings ease to the soul, and it acquaints us with obscure mysteries. The Imam (‘a) used to say the following whenever he prostrated:

“Lord! You are the One Who chose us to receive Your bliss, promised us to intercede, granted us the knowledge of what passed and of what remains, made the hearts of some people lean towards us:

I invoke You to forgive me and my brethren and those who visit the gravesite of my grandfather al-Husayn, those who spend their wealth and exhaust themselves out of their desire to express their devotion to us, hoping to earn the rewards which You have for all those who maintain their link with us, and because of the pleasure they bring to Your Prophet, and out of their response to our own order to do so. Reward them for having vexed our enemy as they sought Your Pleasure.

Do reward them, O Lord, on our behalf, and grant them sustenance during the night and the day, and be generous to their families and offspring, those who succeed them in doing such good deeds. Be their Friend; ward off from them the evil of all stubborn tyrants, all those from among Your creatures.

Protect their weak from the evil of the mighty ones, be they demons, humans, or jinns. And grant them the best of what they aspire as they estrange themselves from their home-lands, and for preferring us over their sons, families, and kinsfolk. Lord! Our enemies find fault with their going out to visit our shrines, yet it does not stop them from doing so, unlike those who oppose us. Lord! Have mercy on the faces transformed by the heat of the sun.

Have mercy on the cheeks that touch the grave of Abu ‘Abdullah, al-Husayn. Have mercy on the eyes that weep out of kindness to us. Have mercy on the hearts that are grieved on our account and are fired with passion for us. And have mercy on those who mourn us. Lord! I implore You to be the Custodian of these souls and bodies till You bring them to the Pool [of Kawthar] on the Day of the great thirst.”

When Mu’awiyah Ibn Wahab regarded this supplication as giving “too much” for those who visit the gravesite of Imam al-Husayn (‘a), Imam as-Sadiq (‘a) said to him, “Those in the heavens who supplicate for those who visit al-Husayn's gravesite are more numerous than those who do so on earth”.2

This supplication by the Imam of the nation contains great injunctions and attributes which only those who seek their light and uphold the rope of their guidance appreciate. The mourning to which the Imam (‘a) refers near the end of his supplication is the result of one who is terrified and afflicted with a calamity.3

Since there is no specifying whether such mourning takes place at home or simply everywhere, it is commendable no matter where it may be, be it in the streets, or upon seeing a re-enactment, or at any other situation encountered by men or women.

Among the other means which Ahl al-Bayt (‘a) enjoined their Shi’as to do is rubbing their cheeks on the most pure grave. There is no need to specify the grave of al-Husayn (‘a) because there is one narration relevant to saluting the graves recorded by Shaikh al-Tusi on p. 200, Vol. 1, of his book Al-Tahthib has transmitted by Muhammad Ibn ‘Abdullah al-Himyari who says,

“I wrote the faqih asking him about one who visits gravesites. He wrote me back stating near his signature that prostrating on graves is not permissible in any obligatory or optional prayer, but one may place his right cheek on the grave, and this is general due to the recommendation that one places his cheek on any of the graves of the Infallible ones, peace be upon them.”

1. From a poem by Shaikh Hadi Kashif al-Ghiťa’, may Allah sanctify him.

2. Narrated by al-Kulayni in his book Al-Kafi, by Ibn Qawlawayh on p. 116 of Kamil al-Ziyarat by Ibn Qawlawayh al-Qummi, and by as-Saduq on p. 54 of his book titled Thawab al-A’mal.

Preferring Them over all Others

Among what this supplication leads us to is the extent to which the Shi’as go in expressing their love for Ahl al-Bayt (‘a), spending their money with generosity to keep the memory of their Imams (‘a) alive whenever they hold somber commemorations, birth anniversaries, etc., and by preferring them over their offspring, families and kinsfolk.

The implication of putting some people ahead of all others through self-denial is not far from your mind. It is holding others as more important than one's own self.

This can be done either by satisfying all the requirements demanded by friendship, or by assisting one to achieve his objective, or by expressing utmost regards for him. It is one of the commendable traits that spring out of one's own goodness of nature, loftiness of moral code, and excellence of substance.

Allah, the Praised and the Exalted One, has praised those who adorn themselves thereby saying,

“They prefer others over themselves even when poverty is their lot” (Qur’an, Sura al-Hashr, 59:9),

that is, even when they themselves are in need, being poor, destitute.1

There is no confusion about the fact that one who is preferred over all others, once he combines in him the requirements that earn him such a preference, will be further recognized as being worthy of such a preference.

If you keenly observe those adorned with virtues, you will find none more worthy of being preferred than the inspired Progeny (‘a) due to the excellent status and the unsurpassed eminence awarded them by the Creator, Praise to Him. Their favours upon the nation obligate the latter to reward them, and to pay them their due rights, the payment that nobody can avoid.

Whoever regards them as his masters, preferring them over himself, his family, and kinsfolk, submits to the fact that the Imams (‘a) are the reason behind the divine bounties, the ones who were taught the Shari’a by Him, and the means of bringing happiness to man and his earning high plains. Such bounties include their moral excellences, an upright way of dealing with others, social graces and moral codes that guarantee one's success.

Add to the above the Imams' great efforts to rescue the nation and bring it to the haven of safety and security, saving it from the deluge of annihilation, so much so that they, peace be upon them, preferred doing so over living a happy life. Thus, they sacrificed themselves so that the nation might remain on the right track, or so that they may keep the torment away from the members of the nation.

According to one tradition by Imam Musa Ibn Ja’far (‘a), he preferred to suffer rather than let his Shi’as suffer. The Imams (‘a), moreover, never ceased loving their Shi’as. Every morning and every evening, they used to plead to Allah to have mercy on them. They were happy whenever their Shi’as were happy, and they were grieved whenever their Shi’as were grieved.

This is so because the Shi’as are the remnant of the Imams' own mould; they are the leaves of that good tree whose roots are firmly planted and whose branches are high in the sky.

For example, al-Hujjah, may Allah hasten his reappearance, has offered the following supplication for them:

“O Allah! Our Shi’as were created of the rays of our own noors and of the remnant of our own mould. They have committed many sins, relying on their love for us. If their sins are relevant to their duties toward You, do, O Lord, forgive them, for it pleases us that You do so.

And if such sins are relevant to their obligations towards us, do, O Lord, mend their affairs and distance such sins from reaching the khums due to us. Permit them, O Lord, to enter Paradise; move them away from hell, and do not include them in Your wrath with our enemies”.2

I cannot imagine, since the case is as such, that you can find in the code of rights and obligations, or in the norms of faithfulness, or in the requirements of manliness, any justification for laxing in solacing the bearers of the Message by preferring them over your own self and your family in everything precious or not so precious.

You, otherwise, will plunge in the deepest pit of meanness. You will permit yourself to be the target of blame by reason on one hand, and by the requirements of the Shari’a on the other, assaulted by manliness.

There is no doubt that Imam as-Sadiq (‘a) would like us to adorn ourselves with self-denial in order to keep the memory of all members of Ahl al-Bayt (‘a) alive. We come to such a conclusion when we discern the reference used by the Imam (‘a) in his supplication:

Having supplicated for those who visit the shrine of Imam Husayn (‘a), and invoked Allah to grant them the fulfillment of their best wishes, he (‘a) said, “... and reward them for that whereby they preferred us over themselves.”

His using the plural “themselves” connotes his loving them for having preferred the Imams (‘a) over their own selves, something which brings goodness to each and every one of them.

Since preference awarded to visiting the shrine of the Oppressed Imam (‘a) is inclusive, due to its bringing to memory his sacred stand, whoever stands before the pure shrines sees himself as though he stands between both ranks:

the rank of sanctity, of guidance to everything good, and his band, and the rank of the product of the Thursday of Infamy, namely Yazid and his followers, observing the stand taken by the first party with regard to what is right and to integrity, and the [evil] end sought by those who opted to follow falsehood and uncleanness.

He, therefore, will have then kindled the fires of two attributes: loyalty to one party and dissociation from the other.

“O Allah! Our enemies found fault with them (with our Shi’as) for visiting our shrines, yet this did not stop them from doing so, thus distinguishing themselves from those who opposed our ways.”

He, peace be upon him, desired to urge the Shi’as to always keep consoling Ahl al-Bayt (‘a) and respecting their rites, keeping their heritage alive and disseminating their legacy. Any calamity suffered by them while following such a path is surely witnessed by Allah, the most Exalted One, and it pleases His Purified Friends.

The mockery of those who mock does not harm them in the least so long as they are on the right path. The Jews had made fun of the athan, just as the polytheists had made fun of the sujud, yet it did not weaken the Muslims' determination in the least, so they continued their march on the straight path heedless of the pitfalls of others.

Those who visit the gravesite of Abu ‘Abdullah, al-Husayn (‘a), and who crowd to uphold the Husayni rites, are not harmed by the mockery of the ignorant about whom as-Sadiq (‘a) says, “By Allah! Their luck missed the mark! From achieving Allah's rewards did they swerve! And from nearness to Muhammad (S) did they distance themselves!”

When Thurayh al-Muharibi said to him once, “Whenever I detail the merits of visiting (the gravesite) of Abu ‘Abdullah [al-Husayn] (‘a), my offspring and kinsfolk make fun of me,” the Imam (‘a) responded by saying, “O Thurayh! Let people go where they want to go while you stay with us.”3

He (‘a) said once to Hammad, “It has come to my knowledge that some people from Kufa, as well as others in its outskirts, visit on the middle of Sha’ban the grave of Abu ‘Abdullah (‘a), and that some of them recite the Qur’an while others narrate the story (of his martyrdom), while still others laud us, and that the women mourn him.”

Hammad said, “I have personally seen some of what you have described.” The Imam (‘a) then said, “Praise to Allah Who let some people come to us to laud us, to mourn us, while letting our enemies fault them and describe what they do as abominable.”4

The ridicule of those who distance themselves from Ahl al-Bayt (‘a), those who shy away from upholding these rites, does not undermine the goodness of the legacy which endears to us the keeping of the memory of the Imams alive, and it has benefitted the nation in the life of this world and will benefit it in the life hereafter.

In one hadith by the Messenger of Allah (S), he said to the Commander of the Faithful (‘a), “A scum [of the earth] from among the people reproach those who visit your graves just as an adulteress is reproached about having committed adultery. These are the evil ones of my nation. May Allah never permit them to earn my intercession on the Day of Judgment.”5

4. This dialogue is stated on p. 124 of Mazar al-Bihar, and on p. 325, Chapter 108, of the first edition of Kamil al-Ziyarat by Ibn Qawlawayh al-Qummi.

5. Refer to this hadith as stated on p. 31 of Farhat al-Ghari by Ibn Tawus.

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Composing Poetry in Their Memory

What is obvious beyond the shadow of doubt is that composing poetry about anyone means introducing him to others, keeping his name alive, and publicizing for him. Men's legacy, no matter how highly esteemed by others and how great, may lose its glow as time goes by.

Such legacy, therefore, will eventually be overlooked and its great significance forgotten. Poetry is faster to steal people's attention and appreciation. People disseminate it, tongues articulate it, hearts memorize it and pass it on from one generation to another, from one nation to another.

Arabic literature has preserved a great deal of this nation’s history, biographies and wars, during the period of jahiliyya and since the dawn of Islam. Among what Du’bal al-Khuza’i has said about poetry's perpetuation across the centuries are these lines:

If I compose a line, its composer will die, yet I

Am quoted: one whose verse shall never die.

‘Urwah Ibn Uthaynah has said,

I was told about men who did fear

That I vilify them, and I do not vilify.

If they are innocent, my poetry shall not come near

Them, nor shall they be censured thereby.

But if they are in esteem less than that,

And utter something with an effect to last,

It will mean to these men

Many a book and many a pen.

Since remembering Ahl al-Bayt (‘a) is the pillar of the creed and the spirit of reform, and through it are their teachings taught and footsteps followed, the Infallible Imams (‘a) kept urging their followers to publicize their abundant merits, the calamities they underwent, and their suffering as they tried to keep the creed alive.

Publicizing the tragedies that befell them and the agonies they had to withstand will keep their cause alive. May Allah have mercy on all those who keep their memory alive and who invite others to remember them.

Imam Abu Ja’far al-Baqir (‘a) said the following to al-Kumait when the latter recited for him his poem which starts with “Who shall solace a heart suffering from overflowing passion?”: “May you always be supported by the Holy Spirit.”1

When al-Kumait once sought permission of Imam as-Sadiq (‘a) during the days of tashriq to recite his poem to him, the Imam (‘a) thought it was quite a serious offence to recite poetry during such great days. But when al-Kumait said to him,

“It is composed about you (Ahl al-Bayt [as]),” the father of ‘Abdullah (‘a) became quite relaxed because doing so is obligatory due to its resulting in keeping the traditions of Ahl al-Bayt (‘a) alive. Then he called upon some of his family members to join them both, whereupon al-Kumait recited his poem. There was a great deal of weeping when he recited the verse saying,

Shooters hit thereby the mark the others are missing:

O last one led to misguidance by the first: Do listen!

It was then that Imam as-Sadiq (‘a) raised his hands and supplicated saying, “O Allah! Forgive al-Kumait's sins, the ones he committed, and the ones he will commit, the ones he hid, and the ones he revealed! And grant him, O Lord, of Your favours till he is pleased!”2

Abu Talib once wrote the Imam (‘a) seeking his permission to eulogize his father Imam al-Riďa (‘a), so he cut the parchment in which the poem was written and kept it with him, then he wrote him saying, “An excellent job you have done, and may Allah reward you with goodness.”3

Imam Abu ‘Abdullah, as-Sadiq (‘a), said to Sufyan Ibn Mis’ab, “Compose for me poetry about al-Husayn (‘a),” then he ordered Umm Farwa and his own children to be brought near them. Once they all gathered, Sufyan started his poem by saying,

“O Farwa! Be generous with your over-pouring tears.” It was then that Umm Farwa cried loudly, and so did the other women with her, whereupon Abu ‘Abdullah (‘a) shouted: “The door! (Close) the door!” The people of Medina assembled, so Abu ‘Abdullah (‘a) sent them a child who fainted (having become overwhelmed by emotion).4

This is one good method of disseminating awareness (of the tragedy of Karbala’) among the public. Indeed, their children did faint during the Battle of al-Taff, and I do not know which one of them the Imam (‘a) had then in mind. Was it ‘Abdullah, the infant, or was it ‘Abdullah Junior son of Imam al-Hasan (‘a) who was killed with an arrow while in al-Husayn's lap? Or was it Muhammad son of Abu Sa’id son of ‘Aqil son of Abu Talib?

Ja’far son of ‘Affan5 came once to see Imam as-Sadiq (‘a). The Imam (‘a) said to him, “You compose poetry about al-Husayn (‘a), and you do a good job, don't you?” He answered in the affirmative, whereupon the Imam (‘a) asked him to recite some of it for him. Ja’far did. The Imam (‘a) cried so much that his tears ran profusely on his cheeks and beard.

Then he said to him, “Allah's angels who are near to Him have all witnessed what you have said about al-Husayn, and they have all cried just as we here cry. Allah has ordered you to be lodged in Paradise.” After a while, the Imam (‘a) turned to those present there and then to say, “Anyone who composes poetry in memory of al-Husayn (‘a) and he cries and causes others to cry will be forgiven by Allah, and he will be worthy of entering Paradise.”6

This Ja’far is a sincere Shi’a who has earned a great deal of praise and is regarded as a reliable authority by biographers. He is the one who responded to Marwan Ibn Abu Hafsa when the latter said,

A group of men came to see Imam al-Riďa (‘a) once and found him looking out of the ordinary. They asked him why. He said to them, “I have spent my entire night awake thinking about what Marwan Ibn Abu Hafsa said,” then he quoted the lines cited above.

The Imam (‘a) went on to say, “I later fell asleep. It was then that someone took hold of the door as he said,

Marwan stole the theme from verses composed by a slave of Tammam Ibn Ma’bid Ibn al-’Abbas Ibn ‘Abd al-Muttalib who stood to attack with his poetry ‘Ubaydullah Ibn Abu Rafi’, servant of the Messenger of Allah (S). He had come to Imam al-Hasan Ibn ‘Ali (‘a) and said: “I am your servant,” and he used to write down quotations from (the Imam's father) Imam ‘Ali Ibn Abu Talib (‘a). Tammam's slave then said:

Marwan Ibn Sulayman Ibn Yahya Ibn Abu Hafsa was a Jew who embraced Islam at the hands of Marwan Ibn al-Hakam. Some say that he was taken captive from Istakhar, and that ‘Uthman Ibn ‘Affan bought him and gave him to Marwan as a slave.

He participated in the incident of the Dar on Marwan's side. When Marwan Ibn al-Hakam was wounded (in that incident), he was carried by his slave, Ibn Abu Hafsah, on his shoulders.

He dragged him as he (Marwan) moaned. He kept telling him to remain silent else he should be heard and killed. He was able to bring him to a safe haven inside the tent of a woman who belonged to the tribe of ‘Anzah and treated him till he healed. Marwan freed him and let him participate with him in the Battle of the Camel and of Marj Rahit.11

‘Salih Ibn Atiyyah al-Adjam was angry with Marwan's verse “How can it be, and it shall not, etc.,” so he kept company with him for some time serving him till he and his family felt comfortable about him. When Ibn Abu Hafsah fell ill, ‘Salih acted as his nurse. Once those around the sick man had left with the exception of ‘Salih, the latter suffocated him and killed him, but none among his family suspected anything at all.12

1. This statement is quoted on p. 5 of ‘Uyun Akhbar al-Riďa (‘a) by as-Saduq.

2. This is recorded on p. 118, Vol. 15, of Al-Aghani and also on p. 27, Vol. 2, of Ma’ahid al-Tansis.

The Question of Marching With the Family

Al-Husayn (‘a) transported his family [from Medina] to Iraq knowing that he and all those in his company would be killed. Why? He knew beforehand that his murder would be in vain if no eloquent tongues and determined persons acquainted the nation with the misguidance of Maysun's son and with the oppression of Marjana's son who attacked the pure progeny of the Prophet (S), and without the refutation of the bid’as which they had introduced in the sacred Shari’a.

The Father of the Oppressed realized that the theologians were apprehensive of pretending to denounce the oppressive authority to which they surrendered. He was also informed of the imprisonment of many of them.

He concluded that even the greatest among them would not be able to expose the horror of what such authority was committing. What happened to Ibn ‘Afif al-Azdi underscores this reality which any clear conscience supports.

The Father of the Oppressed also knew that the ladies who were born in the Message were used to persevere during the time of calamity and when facing hardships, and difficulties, with hearts more firm than the mountains. They did not neglect, even under the most adverse of situations, to expose to the public the lies and falsehood resulting from what those misleading rulers were promoting as well as their ultimate goal of undermining the creed.

They rose with their Imam who sacrificed himself for the sake of the right creed only to bring the Shari’a of his grandfather, the Prophet (S), back to life.

Even while their hearts were on fire on account of the tragedy, and even when calamities plunged them into the deepest depression, the wise ladies belonging to the family of the Prophet (S) were largely prepared for revenge and for defending the sanctity of the creed.

Among them is [Zainab] the wise lady and daughter of the Commander of the Faithful (‘a), peace of Allah be upon her, who was not deterred by captivity or by the humiliation of exile, or by losing dear ones, or even by her enemy rejoicing at her misfortune, or by the wailing of the widows, the cries of the children, the moaning of the sick.

She often spoke out her mind to those ruffians even when she was between their claws and fangs, without stuttering a bit, hurling words like thunderbolts at their assembly. She, for example, stood before Marjana's son, the ill-begotten tyrant, the defenseless lady that she was, having none with her to protect her nor any of her family's men except the Imam's wali [Zain al-’Abidin] who was exhausted by sickness, in addition to women seeking refuge in her shadow, complaining, weeping, and children filled with the pain of thirst, and young ladies severely beset, while the severed head of the Imam (‘a) and those of his supporters and kinsfolk were all in front of her as the limbs were left in the desert for the sun to incinerate.

Even a single one of such calamities would overpower and shatter the mind of anyone.

Yet the daughter of Hayder (‘a) maintained a great deal of self-restraint and self-composure, so she delivered her speech as though she had been her father, a speech which was more forceful than the fiercest arrow, rendering the son of Marjana speechless as she said,

“These are people whom Allah decreed to be killed; so they came out welcoming their destiny. Allah will gather you and them, and arguments will be lodged against you, and you will be disputed; so, see whose lot will be the crack of the fire, may your mother lose you, O son of Marjana.”

She made it clear for those who were unaware of his malice and meanness that he would never be able to wash away the shame and infamy of what he had committed. She baffled the minds and amazed everyone when she delivered another speech at Kufa's cemetery where people were confused, weeping, not knowing what to do.

Said she, “How can the shame and infamy of their killing the son of the Prophet, the substance of the Message, and the Master of the Youths of Paradise, ever be washed away from them? May their endeavour be rendered futile! May their hands perish! May their bargain be a loss, and may they be exposed to shame in the hereafter! Surely Allah's retribution is greater, had they only known.”

Having finished her speech, she was succeeded by [her younger niece] Fatima daughter of al-Husayn (‘a) who spoke eloquently while remaining unruffled, calm [the child that she was]. Her speech acted like spears that pierced the hearts.

People could not help raising their voice as they wept, and they came to realize the extent of the tragedy and the pain it inflicted. They said to her, “Suffices you what you have said, O daughter of the pure ones, for you have certainly burnt our hearts and slit our throats!”

She hardly finished when Umm Kulthum, Zainab daughter of ‘Ali Ibn Abu Talib (‘a), spoke [again]. Zainab described the horror which those misled people had committed, whereupon everyone present wailed and cried, and nobody had ever witnessed more crying and weeping.1

One wonders whether anyone can deliver a speech under such a most grave situation, when one is surrounded by the swords of the oppressors, no matter how strong his tribe may be. Yet who else besides the daughters of the Commander of the Faithful (‘a) could publicly expose the sins committed by the son of Hind and the son of Marjana?

Heavy burdens were placed on the tongues, and fear filled everyone's heart.

Yet all of this is looked upon as abominable had its benefits only been worldly and its motives the doing of one's insinuating self. But if it benefits the religion, such as clearing the faith introduced by the Messenger of Allah (S) from any falsehood that those adversaries had attached to it, there will be no ugliness in it according to reason and custom, and it is supported by the Shari’a.

Allah has exempted women from waging jihad and confronting the enemies, and Allah Almighty has required them to stay at home.

Yet such is the case when a confrontation like this is undertaken by the men. But when such an obligation is removed from them in a confrontational way from which they should refrain, the foundations of the Shari’a will be undermined, and the sacrifice of those elite ones will be cleared from any falsehood, women will then be required to do just that.

It is for this reason that the Head of the Women of the World, Fatima al-Zahra’, peace be upon her, stood to defend Allah's supreme caliphate after the oath of allegiance had been sworn to someone else other than to the master of wasis [her husband, Imam ‘Ali Ibn Abi Talib (‘a), who was thus forcibly distanced from the political process], so she delivered a speech at the Mosque of the Prophet (S) which was very eloquent and which was witnessed by a large crowd of the Muhajirun and the Ansar.

But al-Husayn (‘a) had already been informed by his grandfather, al-Amin (S), that those folks, although they would have attained their goal, and although they would go to extremes in their villainy, they would not harm the women.

This is clear from a statement made by al-Husayn (‘a) in which he said to those women at the final farewell hour, “Put on your outer mantles and get ready for the test, and be informed that Allah will protect and safeguard you, and that He will save you from the evil of your adversaries and render the outcome of your cause righteousness.

He will torment your adversaries with all norms of torture, and He will compensate you for going through such a calamity with numerous types of blessings and graces. So, do not complain, and do not utter that which may demean your status.”

We can say all of this even if the master of the martyrs (‘a) had not been the Imam. But in the case of submitting to the encompassing knowledge of the Imam, the knowledge of what was and of what will be, and his marching as directed by the best realistic interests, and his being infallible in everything he says and does, and it is the truth which cannot be refuted that we are bound to submit that all the divine wisdom he undertook and the divine interests are beyond any doubt..., we have to do nothing but to believe in all his actions without being bound by reason to know the interests served thereby. The same can be said about anything with which adults are obligated.

The servants of Allah are not required except to submit and surrender to their Lord without knowing the underlying motives behind what He orders them to do. The same case is applicable to the slaves with their masters. Reason does not require a slave to do anything more than obeying his master whenever the latter bids or forbids him.

1. Read the text of these three speeches in a later part of this book where the subject of martyrdom is discussed.

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‘Alawides Revolutions

One of the products of that sacred uprising and clear victory was a transformation in the outlook of the ‘Alawides, in their lineage and creed, and in that of those who developed some norm of attachment to Muhammad's Progeny, even when one concealed the opposite of what he revealed.

All of these were relentless in propagating the rightful cause, in weakening the government of falsehood, and in reminding the nation that there was a right that belonged to Muhammad's Progeny and which was usurped, and that they were obligated to sever the hand that usurped it, hence those successive revolutions that brought a fresh hope to the hearts and to the desire to research the true guidance in order to find out where the truth lies.

The nation used to think that it was not possible to rise in the face of those who controlled its fate, and who ruled the Muslims, because of their might, and that to challenge the cruel authority would be futile; rather, the Shari’a prohibits anyone from tragically throwing himself in the pitfalls of perdition without gaining anything.

But the master of dignity and self-esteem, the Master of the Youths of Paradise, inspired the people who cared about the religion at the Taff incident with a loud scream to reject such an attitude, a scream the echo of which can still be heard by generations after generations. He called for the Shari’a mandating a revolution against every oppressor in the absence of any other means to subdue him.

Such is the level of conviction of those who make the attainment of restitution the motto of their revolution. So they will either score a victory, or their successors will, till the hopes are transformed into a glorious victory.

This is what we witness from the succession of revolutions that were the outcome of the Umayyads playing havoc with the pure Shari’a, hence al-Mukhtar's call for revenge for the wronged and the persecuted progeny of Muhammad (S).

Zayd Ibn ‘Ali Ibn al-Husayn (‘a) and his son Yahya stood to earn the pleasure of the progeny of Muhammad (S), and the remnant of the Hashemites demonstrated their denunciation of the oppressive rulers, leaping like lions to put an end to the sweeping torrent of misguidance.

If you contemplate on the biography of the Infallible descendants of the Messenger of Allah (S) and what the Master, Praise to Him, has bestowed upon them by making them the means to remove the thorns of abomination, and by their being the means to guide His servants to what is exemplary, you will clearly see their desire, peace be upon them, for waging such bloody brawls, aiming thereby to remind the nation of their being the most worthy of the post of successors of the holiest Messenger (S).

Anyone who foils their attempts to attain what belongs to them, that which the Creator, Praised is His Name, had allotted to them, deviates from the right path. Such an understanding is conceived and discussed because of such revolutions in various lands so that the argument against the nation will be completed. Nobody will then seek an excuse of being ignorant about the Imams appointed by the greatest Prophet (S).

If we come across statements made by some of the Imams of guidance denouncing or dissociating themselves from the ‘Alawides or others who revolted against oppressive rulers, it is only on account of the taqiyya, a safeguard against the schemes of the oppressive authority, so that such revolutions will not be attributed to them, for they would then face a dreadful fate.

Yes; there have been among the revolutionaries those who used the persecution meted to Ahl al-Bayt (‘a) as a trap to hunt simpletons. [‘Abdullah] Ibn al-Zubayr, for example, used to extol the name of al-Husayn (‘a) and denounce the injustice done to him.

But when he took charge, he abandoned such a line, becoming the most bitter enemy of Ahl al-Bayt, peace be upon them, revealing what he had hidden in his chest. He, therefore, suspended [the custom of] blessing the Prophet (S) for full forty Jum’as. He was asked about his reason for doing so, whereupon he answered by saying,

“His Ahl al-Bayt are evil; whenever I mention his name, they become excited, and they become elated; therefore, I hated to bring happiness to their hearts by mentioning his name.”1

He was in reality encouraged to do so by Mu’awiyah. The latter heard the caller to the prayers reciting the kalima (which, of course, contains the name of Muhammad [S] as the Messenger of Allah), whereupon he commented by saying, “This brother of Banu Hashim yells his name five times a day saying, ‘AsHadu anna Muhammadan rasool-Allah' What deed can survive with something like this, may you lose your mother? By Allah, only burying it will, only burying it will.”2

When al-Ma'mun heard about this incident, he issued his orders to all regions to curse the Prophet (S) from the pulpits, but people thought that that was monstrous, indeed, and there was a great deal of uproar among the people, so much so that he was advised to withdraw his orders, which he did.3

The ‘Abbasides pretended to express their love for al-Husayn (‘a), filling the air with their shouts denouncing the atrocities committed against the family of Muhammad (S) during the Taff Battle. Having attained their goal, however, they turned against Muhammad's family, wiping them from the face of earth.

Musa Ibn ‘Eisa, the ‘Abbaside (general) who commanded the assault at Fakhkh, said, “Had the Prophet opposed us, we would have struck his nose with the sword.”4

These and their likes are the ones from whom one's conscience is detached. They will never be protected against the Almighty's wrath although the nation benefitted from their eradication of its enemies who belonged to the offspring of Harb and Umayyah.

5. Excerpted from a poem by Sayyid ‘Abd al-Muttalib al-Hilli published in its entirety in al-Khaqani's book Shu’ara’ al-Hilla.

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The Epic of Karbala’

The Messenger of Allah (S) has said, “The killing of al-Husayn (‘a) has left in the heart of the faithful a fire that will never die down.”

This tradition is recorded on p. 217, Vol. 2, of Mustadrak al-Wasa'il. Numerous poems have been and will be composed eulogizing the greatest epic of heroism in the history of mankind; here are some of them.

2. Excerpted from a poem by Ayatullah Shaikh Hadi Kashif al-Ghiťa’ published on p. 9 of Al-Maqbula al-Husayniyya.

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Yazid, Son of Mu’awiyah

When Mu’awiyah died in Damascus on Rajab 15, 60 A.H/April 24, 680 A.D., his son Yazid was in Hawran [Auranitis in Latin]. His shrouds were taken by al-Dahhak Ibn Qays who ascended the pulpit. Having praised and glorified Allah, he said, “Mu’awiyah used to be the Arab's bulwark, their supporter and great one.

Through him did Allah end dissensions, granting him authority over His servants, conquering the lands through him. He has died, and these are his shrouds. In them shall we wrap him, and in his grave shall we place him, then shall we leave him and his deeds, and so shall the barzakh be till the Day of Judgment. Whoever among you wishes to view it, he may proceed.”

He offered the funeral prayers for him then buried him at the cemetery of Bab al-Sagheer (the Small Gate). He sent a letter to Yazid consoling him on the death of his father and advising him to go there as fast as he could in order to secure the renewal of the oath of allegiance to him1.
He added a note at the bottom of the letter containing the following verses of poetry:

Alone did Abu Sufyan go,

Leaving you behind, so

Consider what you will after him do.

Follow the right order with us for you

Are our resort whenever we fret.

Having read it, Yazid said the following lines of poetry in response:2

A carrier with a letter came trotting,

Casting fear in the heart, frightening,

So we said: Woe unto you! What is the news?

Said he: The caliph became heavy, in pain:

The earth swayed, almost shaken,

As if uprooted were its every foundation.

One whose soul remains in apprehension

Almost brings about that which he does fear.

I found the mansion gate closed when I came near,

Ramla's voice wrecked my heart,

She did, indeed, rend it apart.

He set out to Damascus, reaching it three days after Mu’awiyah had already been buried.3 Flanked by a group of prominent personalities, al-Dahhak went out to welcome him. When Yazid reached them, al-Dahhak took him first to the site of Mu’awiyah's grave. Yazid prayed there then entered the city. Having ascended the pulpit, he said,

“O people! Mu’awiyah was one of Allah's servants. Allah bestowed His favours upon him then took his soul away. He is higher in status than those who succeeded him and lower than those who preceded him. I do not augment him for Allah, since He knows him better than me.

If He forgives him, it is only due to His mercy, and if He punishes him, it is on account of his own sins. I have been granted authority after him, and I do not feel sorry for anything that I sought, nor do I apologize for anything which I have forfeited.

When Allah decrees something, it comes to pass. Mu’awiyah used to transport you in the sea to invade, but I am not transporting any Muslim in the sea. And he used to let you spend your winter in the land of the Romans, but I am letting none of you spend his winter in any Roman land. He used to give you a third of what you collect, but I shall let you keep it all”.4

Nobody approached him to offer condolences before ‘Abdullah Ibn Humam al-Saluli came forward and said, “O commander of the faithful!

May Allah compensate you for your loss; may He bless you for what you have given us, and may He assist you in ruling your subjects. You have surely suffered a great calamity and have been granted something great; so, you should thank Allah for what you have been granted and be patient about that wherein you have been tested, for you have lost the viceregent of Allah and been given the caliphate of Allah.

You have bidden farewell to a great man and been given something great indeed. Mu’awiyah has died and you have become our leader and the reigns of government have been placed in your hands. May Allah bring him to the sources of happiness, and may He enable you to do what is best.” Then he composed the following lines of poetry:

A man from Thaqif said to him, “Peace on you, O commander of the faithful, and Allah's mercy and blessings! You have been grieved by the loss of the best of fathers, and you have been given all things; so, be patient with regard to your tragedy, and praise Allah for granting you such a beautiful gift, for none has been given as you have, nor has anyone been grieved as you have.”

People came to him to congratulate him and to offer their condolences. Yazid said, “We are the supporters of righteousness and the promoters of the creed. Rejoice, O people of Syria, for goodness has always been with you, and there will be a tragic epic between myself and the people of Iraq!

I have seen in my vision three nights ago that a river stood between me and the people of Iraq tumultuously flowing with blood, and I tried hard to cross it, but I could not till ‘Ubaydullah Ibn Ziyad crossed it before me as I looked at him!”

The Syrians shouted, “Take us wherever you wish, for our swords, with which the people of Iraq are familiar since the Battle of Siffin, are on your side.” He thanked them and distributed to them a lot of money.

He then wrote the governors of various countries informing them of the death of his father and keeping them in their jobs. He dispatched to Iraq ‘Ubaydullah Ibn Ziyad according to the advice of Serjun [Sargon], slave of his father Mu’awiyah He wrote the following letter to al-Walid Ibn ‘Utbah, governor of Medina:

“Mu’awiyah was one of Allah's servants. Allah bestowed upon him generously and preferred him and granted him authority over others. Then He took him to the world of the souls and to fragrance, to His mercy and punishment. He lived according to destiny, and he died according to a term, and he had enjoined me to beware of the descendants of Abu Turab due to their courage in killing.

I have come to know, O Walid, that Allah, Glorified and Exalted is He, will seek revenge for ‘Uthman through the descendants of Abu Sufyan because they are the supporters of justice and the seekers of equity. So, when you receive this letter, take the oath of allegiance from the people of Medina.”

Then he attached a small piece of scroll wherein he wrote: “Be tough with al-Husayn, ‘Abdullah Ibn ‘Umar [Ibn al-Khattab, son of the second caliph], ‘Abdul-Rahman Ibn Abu Bakr [son of the first caliph], and ‘Abdullah Ibn al-Zubayr [a cousin of ‘Ayesha, wife of the Prophet, later on ruler of Hijaz] when you require them to swear the oath of allegiance [to me]. Whoever refuses, kill him and send his severed head to me.”6

The governor carried his instructions out. At mid-night, he called for al-Husayn (‘a) and [‘Abdullah] Ibn al-Zubayr in the hope that he would secure their oath of allegiance before everyone else. His messenger, ‘Abdul-Rahman Ibn ‘Amr Ibn [son of the third caliph] ‘Uthman Ibn Affan7 located them at the Prophet's Mosque.

Ibn al-Zubayr became apprehensive of such an invitation which came not at the time when the governor used to hold his open public meetings8, but the Hujjah of his time, al-Husayn (‘a) of reform, acquainted him with a piece of news from the unknown, telling him that Mu’awiyah had died, and that they were being sought to swear the oath of allegiance for and to support Yazid due to a vision which he had seen wherein he saw Mu’awiyah's house burning and his pulpit turned upside down.9

Husayn's decision with regard to meeting the governor at that time became clear to Ibn al-Zubayr, so he suggested to him not to do so for fear of being assassinated. Al-Husayn (‘a) explained to him his ability to avoid it.11

Thirty of al-Husayn's slaves, followers and family members12 were instructed to raise their arms as they stood at the door and to rush to his rescue should they hear him raising his voice; he himself was armed with the Prophet's staff. When the meeting started with the presence of Abu ‘Abdullah, Imam al-Husayn (‘a), al-Walid informed him of Mu’awiyah's death and asked him to swear the oath of allegiance to Yazid.

He (‘a) said, “A man like me does not swear fealty away from people's eyes. When you invite people to swear it, invite us, too. This way it will be one single matter.”13

Al-Walid was convinced, but Marwan immediately interfered saying, “Should he part with you now without swearing it, you will never be able to secure it from him again till many of your people are killed, but confine the man till he either swears the oath of allegiance, or you kill him.”

Al-Husayn (‘a) said, “You son of the blue woman [prostitute]!14Will you kill me, or will he?! You have surely lied and sinned.”15

Then he directed his attention to al-Walid as he said, “O Amir! We are members of the household of the Prophet, the substance of the [Divine] Message, and the ones visited by the angels. Allah initiates by us, and so does he conclude.

Yazid is a wine drinker, a killer of the prohibitive soul, a man who commits sins in the open. A man like me does not swear the oath of allegiance to a man like him, but we will see the morning, and so will you; we shall see and so will you as to who among us is more worthy of the caliphate.”16

It was then that al-Walid started using rough language with the Imam (‘a), whereupon nineteen men with unsheathed daggers assaulted and forcibly snatched al-Husayn (‘a) out and brought him home.17

Marwan said to al-Walid, “You did not listen to me! By Allah! You will never be able to do it again!” “Rebuke someone else,” al-Walid said, “O Marwan! You chose for me the doing of that which would cause my creed to perish. Should I kill Husayn just for refusing to swear the oath of allegiance?

By Allah! I do not think that the scales of anyone who will be tried on the Day of Judgment for spilling al-Husayn's blood will be anything but light, nor will Allah look upon him, nor will He purify him, and he will have a painful torment!”18

Asma’ daughter of ‘Abdul-Rahman Ibn al-Harith Ibn Hisham, al-Walid's wife, reprimanded her husband for the way he treated al-Husayn (‘a), so he sought an excuse by saying that it was al-Husayn (‘a) who started taunting him. “Would you taunt him and his father if he taunts you?” she asked him. “No,” said he, “I shall never do that.”19

In the same night, al-Husayn (‘a) visited the grave of his grandfather the Messenger of Allah (S). A beam of light emanated from the grave for him.20 He, thereupon, said,

Peace be upon you, O Messenger of Allah! I am al-Husayn son of Fatima, your son and the son of your daughter and your grandson whom you appointed to take charge of your nation! Testify against them, O Prophet of Allah, that they betrayed me and did not safeguard my right. This is my complaint to you till I meet you.

Al-Walid dispatched someone to inquire about the whereabouts of al-Husayn (‘a). Since that messenger did not find the Imam (‘a) at home, he thought that he (‘a) had left Medina, so he praised Allah for not exposing him to a difficult situation on account of al-Husayn (‘a).

In the morning, Marwan met Abu ‘Abdullah (‘a), so he admonished him as he would his own likes to: swear the oath of allegiance to Yazid since in it, he said, “is the goodness of the creed and the life of this world.” Al-Husayn (‘a) said, “Inna lillah wa inna ilayhi raji’oon” (We belong to Allah and to Him shall we return), adding, “Bid farewell to Islam if the nation is afflicted by a caretaker like Yazid. I have heard my grandfather the Messenger of Allah (S) say, ‘Sufyan's offspring are prohibited from the caliphate;22 so, if you see Mu’awiyah on my pulpit, you must rip his stomach open.' The people of Medina did, indeed, see him on that pulpit, but they did not rip his stomach open; therefore, Allah afflicted them with Yazid, the reprobate.” Their dialogue continued for a long time till Marwan left angrily.23

In the second night, al-Husayn (‘a) again visited the grave of his grandfather. He offered prayers then said, “O Allah! This is the grave of Your Prophet Muhammad (S), and I am the son of Your Prophet's daughter, and I am encountering that of which You are fully aware.

O Allah! I love the doing of good, and I hate abomination. I plead to You, O Lord of Glory and Honour, by the status of this grave and by the one inside it to choose for me what best pleases You and Your Messenger,” then he wept.

Shortly before sunrise, he placed his head on the grave and slept. He saw in his vision the Messenger of Allah, peace of Allah be upon him and his progeny, surrounded by a large crowd of angels on his right and left and in front of him. He hugged al-Husayn (‘a) and kissed his forehead then said, “My loved one, O Husayn! Your father, mother and brother have all come to me, and they are eager to see you.”

Al-Husayn (‘a) then wept and asked his grandfather to take him with him and to let him enter his grave. But the most holy Prophet refused to do so before his grandson was to do that which would earn him his rewards in a way that the Great One, Praise to Him, prefers on the Day of Argument.

He (S) said, “You have to be granted martyrdom so that you will receive the great rewards Allah has allotted for you. You, your father, your uncle, and the uncle of your father will all be gathered on the Day of Judgment in one group till you enter Paradise.”

Al-Husayn (‘a) woke up then narrated his vision to his family whose grief and weeping intensified.24 They all realized that time had come to witness what the Messenger of Allah (S) had beforehand promised them to undergo, and due to their concern about the noor of Prophethood being veiled from them, so they would then lose the sublime rewards they all aspired to attain. They surrounded al-Husayn (‘a) and asked him to either assent to Yazid's wish or to go far away from that land.

3. al-Khawarizmi, Maqtal, Vol. 1, p. 178. In the biography of Mu’awiyah on the margins of Al-Isaba (of Ibn Hajar al-’Asqalani) with reference to Al-Isti’ab, al-Shafi’i is quoted as saying, “When Mu’awiyah felt the weight of his last days, he wrote Yazid, who had been away, telling him about his condition. Yazid then composed four lines of the ones to follow.”

9. Ibn Nama, Muthir al-Ahzan, p. 10. Al-Khawarizmi, Maqtal al-Husayn, Vol. 1, p. 182, chapter 8. It is quite clear that the Imam's vision was a true observation of the then status quo and it is a proof of the Imamate's insight, one before which no barrier stands, realizing what happens in the cosmos. There is no innovation in that coming from one chosen by Allah Almighty as the Hujjah over the whole world. He (‘a) saw in the turning of Mu’awiyah's pulpit upside down that the power had slipped away from his hands by virtue of his [Mu’awiyah's] death that put an end to his desires. Burning fire connoted the intensification of dissensions such as the tragedy of the Taff, the incident of the Taff, the demolishing of [one of the corners of] the Inviolable House [of Allah, i.e. the Ka’ba which was attacked with catapults by Yazid’s soldiers], and the like.

10. Excerpted from a poem by ‘Allama Shaikh Muhammad Taqi, author of Al-Jawahir.

14. Sibt Ibn al-Jawzi (the grandson), Tathkirat al-Khawass, p. 229 (Iranian edition). al-Fakhri, Al-Adab al-Sultaniyya, p. 88. Both references indicate that Marwan's grandmother was a prostitute. On p. 75, Vol. 4, of Ibn al-Athir's book Kamil, it is stated that, “People used to taunt the descendants of ‘Abd al-Malik Ibn Marwan of the “blue woman” [prostitute] , who was daughter of Mawahib, because she was a prostitute and because she used to have a [red] flag over her house [to indicate that there was a prostitute in that house as was the custom of the time throughout Arabia and elsewhere. N. Tr.].”

Ibn ‘Asakir, Tarikh, Vol. 7, p. 407, where a dialogue between Marwan and ‘Abdullah Ibn al-Zubayr is quoted. In it, ‘Abdullah said to Marwan, “Are you still here, O son of the blue woman?!” On p. 129, Vol. 5, of al-Balathiri's book Ansab al-Ashraf, ‘Amr Ibn al-’As, in a dialogue between him and Marwan, said to the latter, “You son of the blue woman!” Marwan said, “She was a blue woman, but she gave birth to a brass the like of which no other woman gave birth to.”

On p. 16, Vol. 8, of al-Tabari's Tarikh, this historian [al-Tabari] says that Marwan Ibn Muhammad Ibn al-Ash’ath used to say, “The offspring of Marwan were always taunted of descending from the blue woman, while the offspring of al-’As were from the Saforiyya woman [the woman who followed the creed of one ‘Abdullah Ibn al-Saffar, head of a group among the Kharijites, whose followers are also known as the Mahlabites {al-Mahalibah}, descendants of al-Muhallab Abu Sufra. N. Tr.] .

Although the Shari’a admonishes us not to call others bad names and not to attack their descent, the Imam of the nation and the Hujjah over creation knew all complex matters and never went beyond what is divinely decreed. Since we are so far away from that time, we are bound to surrender to the judgment of the Infallible Imam (‘a) with regard to anything he did or said especially when it is in agreement with the Holy Qur’an, the source of all Ahkam. The taunting applied by the Imam (‘a) finds references to the taunting used by the Almighty and the Exalted One with regard to al-Walid Ibn al-Mughirah al-Makhzumi [father of the renown military leader Khalid Ibn al-Walid] who is described in verse 13 of Surat al-Qalam thus: ‘utullun ba’da thalika zaneem. Linguistically, zaneem is one who is born outside wedlock, that is, illegitimately. According to the rules of genealogy, he is one whose lineage is claimed by someone else.

On p. 156, Vol. 1, of Kanz al-’Ummal by al-Muttaqi al-Hindi, the Prophet (S) is quoted as saying, “The ‘utullin zaneem is one who is a lowly-born reprobate.” On p. 28, Vol. 29, of al-‘Alusi's lexicon Ruh al-Ma’ani, the author says, “His father, al-Mughirah, claimed him eighteen years after his birth.” So, if the Holy Qur’an, the fountain-head of moral excellences and mysteries, charges someone and calls him by such a bad name, and it is the Book that is recited day and night, we should not be surprised to see the son of the Prophet charging Marwan, who was awaiting a chance to harm them, with such a shame.

15. al-Tabari, Tarikh, and also Ibn al-Athir, Al-Irshad, and I’lam al-Wara of al-Tabarsi

21. ’Abdullah Nur-Allah al-Bahrani, Maqtal al-’Awalim, p. 54. al-Majlisi, Bihar al-Anwar, Vol. 10, p. 172. Both references cite Muhammad Ibn Abu Talib commenting on the issue whether the prophets and wasis remain in their graves or whether they are raised to the heavens. He says that this is controversial among the scholars. As-Saduq's Kamil al-Ziyarat, Al-Tawhid, Al-Majalis, Al-’Uyun, Al-Khisal, and also al-Rawandi's Khara’ij and on p. 130 of Al-Basa’ir all quote statements supporting the view that our Prophet (S), ‘Ali and al-Husayn (‘a), Noah, Shu’ayb, Khalid al-’Abasi, Yousha’ [Joshua] Ibn Nun are still in their graves.

They cite testimonials that the remains of Adam, Joseph, and the prophet referred to in the incident relevant to istisqa’ are still on earth, and that the first to be resurrected will be our Prophet (S). Based on such information, Sayyid Mahmud Ibn Fath-Allah al-Husayni al-Kaďimi wrote a dissertation dealing with this issue, concluding that they are present at their graves. But both Kamil al-Ziyarat (of Ibn Qawlawayh al-Qummi), p. 390, chapter 108, and al-Tusi's Tahthib, at the conclusion of a chapter on visiting gravesites, state that neither a prophet nor a wali stays in the earth more than three days before his soul and remains are raised to heavens. In his Tahthib, al-Tusi says that he would not remain more than forty days before being raised to the heavens.

The disagreement among them may either be due to explaining the reason behind the small or large number of days, or on account of the differences among the status of each one of them. On p. 76 of al-Majlisi's book Sharh al-Arba’yin, both views are stated: some of them will be raised after three days, whereas others will be raised after forty days. It is possible that such narrations came to discourage the Kharijites from exhuming the graves. Among those who accepted the view that the original bodies are lifted is Shaikh al-Mufid as stated on p. 84 of Al-Maqalat, al-Karakchi on p. 258 of Kanz al-Fawa’id, al-Majlisi on p. 373, Vol. 1, of Mir’at al-’Uqul, Shaikh Yousuf al-Bahrani on p. 266 of Al-Durra al-Najafiyya, and the traditionist al-Nawari on p. 331, Vol. 2, of Dar al-Salam. In his book Al-Wafi, al-Fayd is of the view that their souls are raised while the elements composing their bodies remain in the earth.

On p. 227, Vol. 1, of Mir’at al-’Uqul, it is stated that a group of scholars think that they are returned to their graves after their souls are raised. When Ibn al-Hajib asked our mentor al-Mufid about the meaning behind the presence of those who go to visit these graves, Shaikh al-Mufid has said, “The servants of Allah go to the place where their graves stand even if none is inside them out of veneration for them and a sanctification of the places where they resided then raised. It is like the servants of Allah worshipping Him by going to His Inviolable House although He, Praise to Him, is not confined to any place, but it is done to glorify Him and to exalt His status, the Omnipotent that He is.”

On p. 213 of Ibn Hajar's book Al-Fatawa al-haditha, Ibn al-’Arabi is quoted as saying that the souls are returned to the prophets inside the graves, and that they are permitted to get out and enjoy free movement either in the higher or in the lower domains. So it is possible that many may see the Prophet (S) because he is like the sun.

On p. 407, Vol. 2, of al-Samhudi's book Wafa’ al-Wafa’, Part Two, in a chapter dealing with building shrines, the Prophet (S) is quoted as saying, “No prophet is buried except that he is raised after three days except I, for I pleaded to Allah Almighty to be among you till the Day of Judgment.” ‘Abd al-Razzaq has narrated saying that Sa’id Ibn al-Musayyab saw once some people greeting the Prophet (S) [at his gravesite], so he said, “No prophet remains in the ground for more than forty days.” On p. 37, Vol. 2, of al-’‘Alusi's book Ruh al-Ma’ani, in the explanation of the verse saying “Muhammad was not the father of any of your men” (Qur’a, 33:40) of Surat al-Ahzab, Anas is quoted in many traditions as saying that the Prophet (S) has said that no prophet dies and remains in his grave for more than forty days. Sa’id Ibn al-Musayyab and Abu al-Muqaddam, Thabit Ibn Hurmuz, are quoted as saying that no prophet remains in the ground for more than forty days. Among such relevant statements are those mentioned by Imam al-Haramain in his book Al-Nihaya as well as by al-Rafi’i in Al-Sharh. They say that the Prophet (S) has said, “My Lord honours me too much to keep me in my grave for more than three days.” Imam al-Haramain cites another narration indicating more than two days. Ibn al-’Arabi, the judge, as well as al-Rawd, are both quoted as saying that the souls are returned to the prophets after their death, and that they are permitted to leave their graves and have the freedom of movement in both the upper and the lower domains, then he adds his own viewpoint.

24. See p. 54 of Maqtal al-’Awalim (of’Abdullah Nur-Allah al-Bahrani). This narration is cited on the authority of Muhammad Ibn Abu Talib. Such expression of frustration clearly demonstrates the situation then, and it teaches the nation that getting to be familiar with those incidents, and being acquainted with the abominations committed then and with aborting righteousness, made death an easy remedy for them according to the norms of manliness and to their profound concern about the creed.

This does not mean that the Master of Martyrs was preferring something better than what Allah had chosen for him, nor is it an indication of his fear of death. Far away from him are such presumptions. He did not fear his destiny; he accepted it, and he entered into a covenant in its regard with confirmed promises. He was fully aware that destiny had to be carried out. But the Father of the Oppressed distinguished between the supplication of his grandfather (S) and destiny, so the one who carried out the Divine Call informed him that Allah Almighty had decreed to grant him a great status which could not be achieved without his martyrdom. There is a lofty lesson in every syllable of the cause of the Prophet's grandson. Is there anyone in the nation who is admonished thereby or who discerns it?

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Men Expressing Fear for Al-Husayn

‘Umar al-Atraf then said to him, “O son of the Commander of the Faithful!1 Abu Muhammad, al-Hasan (‘a), told me that his father, the Commander of the Faithful (‘a), had told him that you would be slain. If you swear fealty, it will be better for you.”

Al-Husayn (‘a) said, “My father told me that the Messenger of Allah (S) had told him of his murder and mine, and that his resting place would be close to mine. Do you think that you know what I do not know? I shall never yield to lowliness. Fatima (‘a) shall meet her father (S) complaining of what her offspring suffered at the hands of his nation, and none who had harmed her offspring shall ever enter Paradise.”2

‘Umar Ibn ‘Ali Ibn Abu Talib came once to al-Mukhtar when the latter revolted in Kufa. Al-Mukhtar asked him, “Is Muhammad Ibn al-Hanafiyya with you?” He answered in the negative, whereupon he dismissed him, so he marched on to Mis’ab till he participated in the battle and was killed among those who were killed there and then.3

Muhammad Ibn al-Hanafiyya said5, “Brother! I love you more than I love anyone else, and I cherish you the most, and I do not advise anyone as I advise you. You deserve such an advice most. Abandon both your fealty to Yazid son of Mu’awiyah and the metropolises, too, as much as you can, then send your messengers to people.

If they swear the oath of allegiance to you, praise Allah for it, but if they rally behind someone else, Allah will not have diminished aught of your creed or wisdom, and your magnanimity and distinction will not have been wasted. I fear for you lest you should enter one of these metropolises and people will split into parties, some with you and some against you, then they might fight with one another, and you will be the first person sought by their lances.

So, you will either remain the best of this nation in person and in lineage, or the one whose blood is spilled most vainly and whose family is humiliated the most.”

Al-Husayn (‘a) asked him, “Where should I go?” Muhammad said, “Settle in Mecca. If you do not find yourself comfortable there, you should seek the sands and mountain passes, and you should move from one country to another till you see what the people decide to do.

Your view will be the most wise and your actions the most terse when you are ahead of events. Things will be most complicated for you if you turn your back to them.”6

Al-Husayn (‘a) said, “Brother! Had there been on earth neither resort nor a hiding place for me at all, I would still refuse to swear the oath of allegiance to Yazid son of Mu’awiyah.” It was then that Muhammad interrupted his statement when he burst out weeping.

Al-Husayn (‘a) then said to him, “Brother! May Allah reward you well. You have offered your advice and given a terse suggestion, and I am determined to go to Mecca. My brothers, nephews, and supporters see what I see, and their view is my view. As for you, you may stay in Medina so that you may keep an eye on them and not conceal anything of their affairs from me.”7

Imam Husayn (‘a) left Ibn al-Hanafiyya and entered the [Prophet’s] Mosque as he recited these verses:

Umm Salamah said, “Do not cause me grief by going to Iraq, for I heard your grandfather the Messenger of Allah (S) saying, ‘My son al-Husayn will be killed in the land of Iraq in a tract of land called Karbala’,' and I have a specimen of your grave's soil in a bottle which the Prophet (S) had given me.”

Al-Husayn (‘a) said to her, “Mother! And I, too, know that I will be slain unjustly and oppressively, and the Omnipotent has decreed to see my family and followers in chains, seeking help and finding none to offer it to them.”

Umm Salamah then asked him, “How strange! How do you march there knowing that you will for sure be killed?” The Imam (‘a) said to her, “Mother! If I do not die today, I will tomorrow, and if not tomorrow, then the day after.

By Allah! There is no avoiding death. And I even know the day when I will be killed, and the time when I will be killed, and the grave in which I will be buried just as I know you, and I look at it just as I look at you. If you wish, mother, I can show you my grave and those of my followers.” She asked him to do so, whereupon he showed her the graves of his companions.11

Then he gave her a little of that soil, telling her to keep it in a bottle. Once she saw it boiling in blood, she would know that he had been slain. On the tenth day of the month of Muharram, in the after-noon, she looked at both bottles [the one given to her by the Messenger of Allah and the other given to her by Imam Husayn (‘a)]; they were both boiling in blood.12

His departure very much grieved the daughters of Banu ‘Abd al-Muttalib who assembled for a group mourning. “I plead to you in the Name of Allah,” al-Husayn (‘a) said to them after going to their place of gathering, “not to reveal this matter in disobedience to Allah and His Messenger (S).”

They said, “Who should we save weeping and mourning for, since the day of your departure to us is like the demise of the Messenger of Allah (S), that of ‘Ali, Fatima, al-Hasan (‘a), Zainab, or Umm Kulthum?! We plead to you, may Allah consider us as your sacrificial ransom from your own demise, O one loved by the righteous from among those who reside in the graves!” Some of his paternal aunts informed him that they had heard a voice saying:13

The one slain at al-Taff from Banu Hashim

Dishonoured necks from Quraish, so they are abased.

Al-Husayn (‘a) admonished her to be patient, telling her that that was something already decreed.

Abdullah son of [second caliph] ‘Umar Ibn al-Khattab asked al-Husayn (‘a) to remain in Medina, but al-Husayn (‘a) refused saying, “O ‘Abdullah! One of the reasons why this whole world is worthless in the eyes of Allah is that the head of Yahya (John the Baptist) was given as a present to one of the tyrants of the Israelites, and that my head will be given as a present to one of the Umayyad tyrants. Have you not come to know that the Israelites used to kill seventy prophets as the sun rose then buy and sell as if they did nothing?!

Yet Allah was not swift in punishing them. After some time, He seized them, the Omnipotent and the Vengeful Lord that He is.”14

Once Ibn ‘Umar was convinced that al-Husayn (‘a) was determined to leave Medina and to face the promoters of misguidance in order to put an end to abominations and to remove the thorns from the path of the sacred Shari’a, he said to him (‘a),

“O Abu ‘Abdullah! Please uncover for me the place where the Messenger of Allah used to always kiss you.” The Imam (‘a) unveiled his navel for him, and he kissed it thrice then burst in tears.15 The Imam (‘a) then said to him, “Fear Allah, O father of ‘Abdul-Rahman, and do not abandon your support for me.”16

1. We have indicated his biography in the appendix to our book Zayd al-Shahid, p. 100, second edition.

4. It is stated on p. 91, Vol. 2, of Ibn Shahr Ashub's Manaqib that these poetic verses were composed by Mas’ud Ibn ‘Abdullah al-Qayni.

5. On p. 104 of our book Qamar Bani Hashim, we indicated that he was twenty years old during the battle at Basra. He was ten years older than al-’Abbas. He was the standard bearer of the Commander of the Faithful during the battles of the Camel and of al-Nahrawan. On p. 316 of our book Zayn al-’Abidin, we discussed some of his biography. On p. 79, Vol. 2, of al-Khawarizmi's book Maqtal al-Husayn, there is reference to a letter sent by Ibn al-Hanafiyya to Yazid after al-Husayn's martyrdom, and that he had met with Yazid! This is one way to demean his status. I am sure that some people have told lies about him because a magnanimous and zealous person like him could never have done any such things.

7. Maqtal Muhammad Ibn Abu Talib. Those who have documented such type of incidents do not mention this excuse. In his book titled Ajwibat Masa’il Ibn Muhanna, ‘Allama al-Hilli seeks an excuse for Muhammad for not accompanying the departing band on account of his sickness. In his book titled Akhth al-Thar, Ibn Nama al-Hilli states the following on p. 81: “He was afflicted with pus because of some people envying him, so he could not march with al-Husayn (‘a).” The greatness and famous stands of Ibn al-Hanafiyya, and his recognition of the Imamate of al-Sajjad (‘a), leave no room for us except to submit to the legality of his lagging behind this scene as a whole.

11. Madinat al-Ma’ajiz, p. 244, quoting Thaqib al-Manaqib by its highly respected author, Abu Ja’far, Muhammad Ibn ‘Ali Ibn Muhammad al-Mashadi al-Tusi. al-Nawari, Dar al-Salam, Vol. 1, p. 102. On p. 593 of Rawdat al-Jannat, his authorship of this book is confirmed by Kamil al-Baha’i and also based on this dialogue being narrated by Ja’far Ibn Muhammad al-Duroysti, the narrator, who cites al-Mufid, in 401 A.H./1011 A.D., making him one of the renowned scholars of the 5th century A.H./11th. century A.D.

13. See p. 96 of Kamil al-Ziyarat by Ibn Qawlawayh al-Qummi where a couple of these poetic verses are quoted. This line is one of four other lines from Abu Tammam's chivalric poems as indicated in their explanation by al-Tabrizi who states so on p. 14, Vol. 3, of his book Hamasat Abu Tammam. They are also quoted on p. 92, Vol. 2, of [al-Mas’udi’s] Muruj al-Thahab from al-Zubayr Ibn Bakar, on p. 228, Vol. 2, of Manaqib of Shahr Ashub, by Ibn Nama’s Muthir al-Ahzan, and on p. 124 of Tathkirat al-Khawass of Ibn al-Jawzi, the grandson. It is cited as one of five lines on p. 52, Vol. 6, of Mu’jam al-Buldan [by Yaqut al-Hamawi], on p. 142, Vol. 1, of Maqalat al-Islamiyyin by Abul-Hasan al-Ash’ari. It is one of six lines quoted on p. 37, Vol. 4, of Ibn al-Athir's book Kamil, on p. 215, Vol. 3, of al-Thahabi's A’lam al-Nubala’. It is cited as one of seven verses quoted on p. 19 of Maqatil al-Talibiyyin (Iranian edition), in Nasab Quraish by Mis’ab al-Zubayri. It is also quoted as one of eight lines on p. 211, Vol. 8, of Ibn Kathir's book Al-Bidaya, on p. 149, Vol. 2, of al-Khawarizmi's book Maqtal al-Husayn, by Ibn Nama's book Muthir al-Ahzan, and on p. 343, Vol. 4, of Ibn ‘Asakir's Tahthib al-Tarikh.
All these authors and compilers differ with one another as to who composed these lines. On p. 37, Vol. 4, of Ibn Kathir's Kamil, they are attributed to al-Taimi, i.e. Taim Murrah, who was dedicated to Banu Hashim. On p. 74, Vol. 4, of Al-Isaba (of Ibn Hajar al-’Asqalani), and also in Maqalat al-Islamiyyin, they are attributed to Abu Ramj al-Khuza’i, a view which Ibn Nama states, citing al-Mirzabani. On p. 13, Vol. 3, of al-Tabrizi's Shar al-Hamasa, they are said to belong to Ramj al-Khuza’i. In Al-Isti’ab, they are said to belong to Zamij al-Khuza’i who is identified by al-Bakri on p. 891, Vol. 3, of his book Al-Mu’jam fi ma Ista’jam, as Ibn Rumh al-Khuza’i, but he cited only this line.

In Ansab Quraish, al-Zubayr Ibn Bakar refers to these lines, and so does al-Mas’udi in his book Muruj al-Thahab, saying that they were composed by Sulayman Ibn Qabah, whereas Ibn ‘Asakir states on p. 342, Vol. 4, of his book Tarikh, and al-Thahabi on p. 215, Vol. 2, of his book Siyar A’lam al-Nubala’, and Abu ‘Amr in Al-Isti’ab, they all state his name to be Qanah, and Ibn Shahr Ashub adds to it the last name “al-Hashimi”.

On p. 235, Vol. 2, of Tahthib Kamil al-Mibrad, on p. 136, Vol. 35, of A’yan al-Shi’a, and on p. 41, of Nasab Quraish by Mis’ab al-Zubayri, he is said to be Sulayman Ibn Qattah. Abu Tammam, in his Hamasa, adds to him the last name of al-’Adawi. In al-Tabrizi's Sharh, this line is attributed to ‘Adiyy, whereas in Al-Hamasa al-Basriyya, it is said to belong to Sadr ad-Din Ibn Abul-Faraj Ibn al-Husayn al-Basri who died in 659 A.H./1261 A.D. as indicated on p. 200, Vol. 1, where the following verse is attributed to Ibn Qattah al-’Adawi, a slave of ‘Umar Ibn ‘Abdullah al-Taimi:

I passed by the houses of Muhammad's family,
Never did I see their likes: from their residents they were empty.

The commentator adds saying that they were all five lines, but he did not cite them all. He stated the same in Al-Isti’ab. On p. 154 of Tathkirat al-Khawass of Ibn al-Jawzi, the grandson (Iranian edition), it is stated that Sulayman Ibn Qattah passed by the place where the people were slaughtered, so he wept then composed four lines.

On p. 49 of Abul-Faraj's book Maqatil [al-Talibiyyin], and on p. 211, Vol. 8, of Ibn Kathir's book Al-Bidaya, he is identified as Sulayman Ibn Qutaybah, and in Ibn Nama's book Muthir al-Ahzan, the author states that Sulayman Ibn Qutaybah al-’Adawi, slave of Banu Tamim, passed by Karbala’ three days after Imam Husayn (‘a) had been killed, and he looked at the place where they had been slaughtered. He leaned on an Arabian bow which he had as he composed those verses.

On p. 119 of Ibn Tawus's book Al-Luhuf (Saida edition), the author says, “Ibn Qutaybah, may Allah have mercy on his soul, did very well [in composing those lines] .” On p. 52, Vol. 6, of Mu’jam al-Buldan, they are attributed to Duhbal al-Jamhi. This view is endorsed by the author of Taj al-’Arus as stated in a chapter dealing with al-Taff where the same line is cited.

He is “Abu Duhbal” Wahab Ibn Zam’ah Ibn Asad, a poet who composed poems praising Mu’awiyah and ‘Abdullah Ibn al-Zubayr and Yemen's wali, according to p. 149, Vol. 6,of Al-Aghani. All this weakens the possibility of his having composed such lines. On p. 165, Vol. 17, also of Al-Aghani, it is stated that Mis’ab Ibn al-Zubayr entered Kufa once and inquired about al-Husayn and his being killed. ‘Urwah Ibn al-Mughirah kept narrating to him the details whereupon he cited the following line by Sulayman Ibn Qattah:

The foremost ones, at al-Taff, from Banu Hashim consoled
One another, so consoling became for the dignified a sunnah.

On p. 314, Vol. 1, of Ibn al-Jazri's Tabaqat al-Qurra’, he is referred to as Sulayman Ibn Qattah with “Qattah” being the name of his mother [rather than that of his father], that he belonged to Taim, and that he was a slave from Bara. He is said as having met Ibn ‘Abbas thrice and ‘Asim al-Juhdari met him once.There are those who say that the one who had heard the voice was Umm Hani, but this cannot be accurate, for she had died either during the Prophet's lifetime or duing Mu’awiyah's reign as indicated on p. 110, Vol. 1, of Ibn Shahr Ashub's Manaqib. On p. 620 of the Lucknow, India, edition of Ibn Hajar's book Taqrib al-Tahthib, she had died during Mu’awiyah's reign.

The Will

Before leaving Medina, al-Husayn (‘a) wrote his will in which he stated:

In the Name of Allah, the Most Gracious, the Most Merciful

“This is the will of al-Husayn Ibn ‘Ali (‘a) to his brother Muhammad Ibn al-Hanafiyya. Al-Husayn testifies that there is no god except Allah, the One and Only God, Who has no partner, and that Muhammad (S) is His servant and Messenger who brought the truth from Him, that Paradise is right, and that hell is right, that the Hour is approaching; there is no doubt about it, and that Allah will resurrect those in the graves.

I did not march out exultingly, nor recklessly, nor seeking to make corruption in the land, nor to oppress anyone. Rather, I marched out seeking to reform my grandfather's nation. I desire to enjoin what is right and to forbid what is wrong and to follow the Sunnah of my grandfather and of my father ‘Ali Ibn Abi Talib.

So, whoever accepts me an acceptance of righteousness, Allah is the Master of what is right, and whoever refuses, I shall persevere till Allah judges between me and the people; surely He is the best of judges. This is my will to you, brother, and my success comes only from Allah; upon Him do I rely, and to Him is my return.”

1. ’Abdullah Nur-Allah al-Bahrani, Maqtal al-’Awalim, p. 54. al-Khawarizmi, Al-Maqtal, Vol. 1, p. 188, chapter 9. The goal of the holy grandson of the Prophet (S) behind writing this will is unambiguous. He wanted to underscore his noble objective behind his sacred uprising and to introduce himself to the public, to acquaint them with who he was, what his undertaking was, and what his ultimate goal.

He continued doing the same till he was martyred in order to refute the claims of the Umayyads and of those who followed in their footsteps and who duped people into thinking that al-Husayn (‘a) had rebelled against the caliph of his time, that he promoted disobedience to him in order to create disunity, and to rally people behind him because of desiring the government for himself and because he was power hungry who wanted to be the top leader.

Through such rumours, the Umayyads wished to justify their cruel actions in eradicating the family of the Prophet (S). He maintained such a policy in all situations, he and his family and companions, till they refuted that lie and achieved their march’s objective.

2. Excerpted from a poem by the authority Shaikh Muhammad Husayn al-Isfahani, may Allah sanctify him.

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Departure from Medina

Al-Husayn (‘a) left Medina for Mecca on the eve of a Sunday, two days before the end of Rajab, accompanied by his offspring, brothers, and the offspring of his brother al-Hasan (‘a) together with his family1 He kept reciting this verse from the Holy Qur’an:

“So he went out of it fearful, apprehensive. Said he: Lord! Save me from the oppressive people!” (Qur’an, 28:21).

The Imam (‘a) took the main highway, whereupon some people suggested to him to take a side route as Ibn al-Zubayr had done, perhaps he would not be caught by those who sought to arrest him. “No, by Allah,” said the Imam (‘a), “I shall not abandon it till Allah carries out His will.”

He reached Mecca on a Friday, three days after the beginning of the month of Sha’ban as he was reciting,

“When he went in the direction of Midyan, he said: Perhaps my Lord will guide me to the right way”2(Qur’an, 28:22).

He stayed at the house of al-’Abbas Ibn ‘Abd al-Muttalib3 here the people of Mecca and those who went there for the ‘umra met him, and so did those who came from the suburbs.

[‘Abdullah] Ibn al-Zubayr was camping near the Ka’ba as al-Husayn (‘a) kept meeting people. It was hard for him to see al-Husayn (‘a) entering Mecca because he (‘a) was greater than him and more prestigious and because people were more willing to swear fealty to him; so, nobody would go to Ibn al-Zubayr to swear it to Yazid.

Al-Husayn (‘a) went out one day to visit the grave of his grandmother Khadija. He prayed there then supplicated to Allah for a good while.4

In Mecca

In Mecca, al-Husayn (‘a) wrote one copy of a letter that he arranged to be circulated to the five individuals charged with collecting the khums from the Muslims of Basra. They were: Malik Ibn Musmi’ al-Bakri1, al-Ahnaf Ibn Qays, al-Munthir Ibn Jarud,2 Mas’ud Ibn ‘Amr, Qays Ibn al-Haytham, and ‘Amr Ibn ‘Ubayd Ibn Mu’ammar. He sent his letter with one of his slaves named Sulayman3 and its text was as follows:

“Allah chose Muhammad (S) from among His creation and blessed him with being His Prophet. He chose him to convey His Message, then He took him away after he had advised His servants and conveyed the Message with which he was entrusted. We are his family, supporters, wasis, heirs, and the most worthy of all people of his status.

Yet our people usurped our right, so we put up with it out of fear of disunity and out of love for people's safety, knowing that we were most worthy of what belongs to us than those who took it away from us.

I am sending my messenger with this letter to invite you to the Book of Allah and to the Sunnah of His Prophet, for this Sunnah has been killed, while bid’a has already been revived. If you listen to me, I shall show you the path of guidance.”

Al-Munthir Ibn al-Jarud al-’Abdi handed al-Husayn's messenger to Ibn Ziyad who crucified the messenger during the night. Then he went out in the morning to Kufa in order to reach it before al-Husayn.4 Bahriyya daughter of al-Munthir was Ibn Ziyad's wife. Al-Munthir lied to her, saying that that messenger had been sent to spy on Ibn Ziyad. Al-Ahnaf wrote al-Husayn (‘a) saying, “Be patient, for Allah's promise is true, and do not let those who have no conviction take you for granted.”5

As for Yazid Ibn Mas’ud6, he gathered Banu Tamim, Banu Hanzalah and Banu Sa’d. When they all assembled, he said, “O Banu Tamim! How do you see my status among you and my lineage?” They said, “Very good, very good, indeed! You, by Allah, are our backbone and the source of our prestige. In distinction, you are the most distinguished one, and in lineage you are ahead of everyone else.”

He said, “Then I have gathered you for a matter about which I wish to consult you and for which I seek your support.” They said, “By Allah! We shall grant you our advice and still find your view the best; so, say what you wish, and let us hear you.”

He said, “Mu’awiyah died. It is better, by Allah, to see him dead and lost! The flank of oppression is now crumbled and the corners of injustice weakened. He had undertaken a fealty for which he thought he did his best to secure. Far away, indeed, is he from the truth, though he tried very hard to achieve what he wanted.

By Allah, he has failed; he sought advice then betrayed those who offered it to him! Yazid has now taken charge! Yazid, who drinks wine and is the source of all evil, now claims to be the caliph of the Muslims. He now rules them without their agreement, the youth that he is, and the ignorant one that he is, the man who does not know where his foot should stand in order to be right.

I swear by Allah a true oath that waging jihad against him is better than waging it against the polytheists. Al-Husayn is the son of ‘Ali and the son of the Messenger of Allah (S), the one whose prestige is pure, whose view is the wisest. His distinction can never be described enough, and his knowledge never ends.

He is more worthy of taking charge on account of his record, seniority, accomplishments and kinship to the Prophet (S). He is kind to the young and benevolent to the elderly. He is an excellent care-taker when taking care of his flocks and an excellent Imam from among people obedience to whom is mandated by Allah Through him is your proof and argument.

Wisdom is perfected through him; so, do not be blind from seeing the light of guidance, nor should you remain idle from suppressing falsehood. You betrayed Sakhr Ibn Qays during the Battle of the Camel, so wash away that stigma by marching out to support the son of the Messenger of Allah (S) and by helping him.

Should any of you fall short of assisting him, he will be given by Allah the shame that his offspring will inherit, while his tribe's number will be diminished. Here I am outfitted for war. One who is not killed will still die, and one who flees will never escape from death; so, be good, may Allah have mercy on you, in providing your answer.”

Banu Hanzalah said, “O Abu Khalid! We are the arrows in your quiver and the knights of your tribe! When you fight with us, victory will be on your side, and when you assault, you will be the conqueror. By Allah! You shall not enter in any battle without us, nor will you, by Allah, face hardship without us being on your side. We shall support you with our swords and protect you, if it pleases you, even with our bare hands.”

Banu ‘Amir Ibn Tamim spoke out saying, “O Abu Khalid! We are your brothers and allies! We are not pleased when you are angry, nor do we stay when you depart. The matter is in your hands, so order us as you please.”

Banu Sa’d Ibn Zayd spoke out saying, “O Abu Khalid! The most hateful to us is to do anything against your wish or to disobey you. Sakhr Ibn Qays had ordered us to abandon the battlefield during the Battle of the Camel, so we abided by his order and maintained our honour. Grant us a respite, therefore, so that we may consult each other, then we will let you know of our decision.” He said to them, “Should you do that, may Allah never remove oppression from you or stop you from killing one another...”

He then wrote al-Husayn (‘a) saying, “Your letter reached me, and I understood the task for which you seek my assistance.

You have called upon me to shoulder my share of the responsibility of obeying you so that I may win the rewards of having supported you. Allah has never deprived the world of a doer of good, or without someone to guide others to the path of salvation. You are the Argument of Allah against His creation and His trust on earth.

You branched out of an Ahmedi olive tree, the stem of which is the Prophet (S) while you are its branches. Come to us, may you be the recipient of glad tidings, for the descendants of Tamim are at your service, and I have left them racing to obey you faster than thirsty camels seeking water. Banu Sa’d, too, are at your command: rain water washed their hearts of any uncleanness, so they shine as brightly as lightning.”

When al-Husayn (‘a) read his letter, he said, “May Allah grant you security on the Day of Extreme Fear, and may He grant you dignity and permit you to quench your thirst on the Day of extreme thirst.”

(When Ibn Mas’ud was making preparations to march, news of al-Husayn (‘a) being killed reached him, so he was very grieved and sorrowful for having lost the opportunity to realize eternal happiness through the avenue of martyrdom.7)

Mariyya daughter of Sa’d (or Munqith) was a bondmaid and a sincere Shi’a. Her house was the place where other Shi’as used to meet to discuss the virtues of Ahl al-Bayt (‘a). Yazid Ibn Nabit, who belonged to the tribe of ‘Abd al-Qays, said to his ten sons, “Who among you will join me in marching?”

Two of them, namely ‘Abdullah and ‘Ubaydullah, came forth. At the house of that lady, he was addressed by his followers thus: “We fear for you the retribution of Ibn Ziyad.” He said, “By Allah! Should camels' hooves be flattened because of the lengthy way, I would still place myself at the service of the one who has sought my support.”8

‘Amir, his slave, accompanied him, and so did Sayf Ibn Malik and al-Adham Ibn Umayyah9 They joined al-Husayn (‘a) at Mecca, adding their strength to his, till they reached Karbala’ where they were all martyred.

1. al-Tabari, Tarikh, Vol. 6, p. 63 (first edition). While discussing the events of the year 38 A.H./659 A.D., the historians indicate that Malik Ibn Musmi’ supported Banu Umayyah, and that he had sheltered Marwan during the Battle of the Camel.

2. Ibn Hajar al-’Asqalani, Al-Isaba, Vol. 3, p. 480. Al-Munthir Ibn al-Jarud, according to this reference, was on ‘Ali 's side during the Battle of the Camel. He was given the responsibility of dealing with Istakhar and his mother was Umama daughter of al-Nu’man. Ubaydullah Ibn Ziyad appointed him as ruler of India till he died there in 61 A.H./681 A.D. Khalifa said he was appointed ruler of al-Sind where he died in 62 A.H./682 A.D. On p. 183, Vol. 7 (first edition), in the discussion of the events of the year 71 A.H./691 A.D., Mis’ab Ibn al-Zubayr said to al-Hakam Ibn al-Munthir Ibn Jarud: “Al-Jarud was a donkey living on the island of Ibn Kawan; he was Persian; he took to the coastline, so he claimed to belong to ‘Abd al-Qays. No, by Allah! I do not know anyone alive more evil than them! Then he married his sister off to al-Muka’bar, a Persian, so he did not earn any distinction at all.”

3. This is indicated on p. 200, Vol. 6, of al-Tabari's Tarikh. On p. 21 of Al-Luhuf of Ibn Tawus, he is nicknamed “Abu Razin,” and on p. 12 of Muthir al-Ahzan, the author indicates that that letter was sent with Thira’ al-Sadusi.

6. The following information is provided by the author of Muthir al-Ahzan. But according to al-Tabari and Ibn al-Athir, he was Mas’ud Ibn ‘Amr. Ibn Hazm, on p. 218 of Jamharat Ansab al-’Arab, says that ‘Abbad Ibn Mas’ud Ibn Khalid Ibn Malik al-Nahshali was a man of nobility. His sister, Layla daughter of Mas’ud, was wife of [Imam] ‘Ali Ibn Abu Talib (‘a). She gave birth to his son Abu Bakr, who was killed fighting on al-Husayn's side, and ‘Abdullah, who was on the side of Mis’ab Ibn al-Zubayr when the latter marched to fight al-Mukhtar. He was killed when al-Mukhtar's men fled away.” On p. 101 (second edition) of my book Zayd al-Shahid, I quoted what the historians have said with regard to his being killed at al-Mathar, a Basra suburb, and that nobody knew who had killed him. While discussing the miracles performed by Imam ‘Ali (‘a) in his book Al-Khara'ij, al-Rawandi says, “He was found slain in his tent, and nobody knew who had killed him.”

The Kufians Letters

While still in Mecca, al-Husayn (‘a) received the letters sent to him by the people of Kufa. Some letters were written by single individuals, others contained two, three, or four signatures, all requesting him to go there because they did not have an Imam. They wrote saying that they never prayed congregational or Friday prayers with al-Nu’man.

Many letters were delivered to him, so much so that he received a total of as many as twelve thousand letters. He did not answer any of them. The last letter he received was sent by Shabath Ibn Rab’i, Hijar Ibn Abjar, Yazid Ibn al-Harith, ‘Izrah Ibn Qays, ‘Amr Ibn al-Hajjaj, and Muhammad Ibn ‘Omayr Ibn ‘Utarid. The latter's letter stated the following:

“The people are waiting for you. They accept no views other than yours; so, hurry, O son of the Messenger of Allah, for the grass is green, the fruits are ripe, and the trees are full of leaves. Come, if you will, for you will be coming to hosts already recruited for you.”1

1. Ibn Nama, Muthir al-Ahzan, p. 11. On p. 193, Vol. 10, chapter 10, al-Khawarizmi indicates the details of the meetings held by the Kufians and their correspondence with al-Husayn (‘a).

2. Excerpted from a poem lauding al-Husayn (‘a) by Shaikh Muhammad Ibn Isma’il al-Baghdadi al-Hilli, famous as “Ibn al-Khalfa,” who died in 1247 A.H./1832 A.D. published on p. 174, Vol. 5, of Shu’ara’ al-Hilla.

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Al-Husayn Responds

When letters filled two saddlebags, al-Husayn (‘a) wrote them one letter which he gave to Hani Ibn Hani al-Subay’i and Sa’id Ibn ‘Abdullah al-Hanafi. These were the last of his messengers. Its text was:

In the Name of Allah, the Most Benevolent, the Most Merciful

“Hani and Sa’id brought me your letters, and they are the last to deliver them to me. I understand what you narrate, and the gist of most of your letters is: “We have no Imam; so, come to us, perhaps Allah will gather us with you on the path of guidance and righteousness.”

I have sent you my brother and cousin and the confidant of my Ahl al-Bayt and ordered him to write me with regard to your conditions, views and intentions.

So, if he writes me saying that your view is united with that of those of distinction and wisdom from among you and in agreement with what your messengers and letters state, I shall, by the Will of Allah, come to you very soon. By my life, an Imam is one who acts upon the Book [of Allah] and implements justice and follows the path of righteousness; he dedicates himself to follow Allah's Commandments, and peace be with you”.1

He handed his letter to Muslim Ibn ‘Aqil saying, “I am dispatching you to the people of Kufa, and Allah shall deal with you as He pleases. I wish that both of us should be in the status of the martyrs; so, proceed with Allah's blessing and help. Once you get there, stay with the most trustworthy of its people.”2

Muslim Starts his Trip

With Muslim Ibn ‘Aqil (‘a), al-Husayn (‘a) sent Qays Ibn Mushir al-Saidawi, ‘Imarah Ibn ‘Abdullah al-Saluli, and ‘Abdul-Rahman Ibn ‘Abdullah al-Azdi. He enjoined Muslim to fear Allah, and to find out what the people of Kufa had collectively decided to do. If he saw them united and trustworthy, he should rush a letter to him.1

Muslim left Mecca on the fifteenth of the month of Ramadhan2 using the Medina highway. He reached Medina and went to the Mosque of the Prophet (S), then he bade his family farewell3 after having hired two road guides from the tribe of Qays.

One night the road guides were lost, and they became extremely thirsty. And it was very hot. They said to Muslim (‘a) once they recognized some road marks, “Take yonder road and follow it, perhaps you will be saved.” He, therefore, left them, following their advice. Both road guides died of thirst.4

He could not carry them because they were about to pass away. What those road guides had actually seen was not the road itself but some landmarks leading thereto. The distance between them and water was not known, and they were unable to ride on their own, nor could they ride with someone else. Had Muslim (‘a) stayed with them, he, too, would have perished.

The most urgent matter was to preserve precious lives and to continue the march till water could be reached, hence his decision to abandon them where they were. Muslim and those serving him barely survived till they reached the highway and the water source where they rested for a while.

Muslim sent a letter to al-Husayn (‘a) with a messenger whom he hired from those who settled near that water source. He told him about the death of the road guides, about the hardship he underwent, and that he was staying at a narrow passage at Batn al-Khabt awaiting his instructions.

The messenger met al-Husayn (‘a) at Mecca and delivered the letter to him. Al-Husayn (‘a) wrote him back ordering him to continue his march to Kufa without any delay.

Having read the letter, Muslim immediately resumed his trip and passed by a watering place belonging to the tribe of Tay. He alighted there then departed. He saw a man shooting and killing a deer, so he took it as a sign of good omen: the killing of his foe.5

Entering Kufa

On the twenty-fifth of Shawwal, he entered Kufa1 and stayed with al-Mukhtar Ibn Abu ‘Ubayd al-Thaqafi2 who was highly respected among his people, a generous man, a man of ambition and daring, one well experienced and determined, and a formidable opponent of the enemies of Ahl al-Bayt, peace be upon them.

He was a wise man, a man of great discretion especially with regard to the rules of the battle and the means of subduing the foe. His experience taught him wisdom. He underwent calamities from which he learned self-discipline. He kept company with the Progeny of the most holy Prophet (S), so he benefitted from their ethics and virtuous morals, and he sought their advice publicly and privately.

The Oath of Allegiance

The Shi’as went in hordes to meet Muslim as he stayed at al-Mukhtar's house and expressed to him their obedience. This increased his happiness and elation. When he read to them al-Husayn's letter, ‘Abis Ibn Shibib al-Shakiri stood and said, “I do not speak about the people, nor do I know what they conceal in their hearts, nor do I deceive you in their regard.

By Allah! I can tell you what I personally have decided to do. By Allah! I shall respond to your call, and I shall fight your enemy. I shall defend you with my sword till I meet Allah desiring nothing except what He has in store for me.”

Habib Ibn Muzahir said, “You have briefly stated your intention, and by Allah, the One and only God, I feel exactly the same.”

Other Shi’as came to swear the oath of allegiance to him till his diwan counted as many as eighteen thousand men,2 whereas some historians said they were as many as twenty five thousand men.3

According to al-Sha’bi, the number of those who swore allegiance to him reached forty thousand.4 It was then that Muslim wrote al-Husayn (‘a) a letter which he handed to ‘Abis Ibn Shibib al-Shakiri informing him of the consensus among the people of Kufa to obey him and to wait for his arrival.

In it, he said, “A scout does not lie to his people. Eighteen thousand Kufians have already come to me; so, hurry and come here as soon as this letter reaches you.”5

The Kufians, too, added to it their own letter wherein they stated the following: “Hurry and come to us, O son of the Messenger of Allah! A hundred thousand swords are in Kufa on your side; so, do not tarry.”7

This angered a group of the Umayyads with vested interests. Among them were ‘Umar Ibn Sa’d Ibn Abu Waqqas, ‘Abdullah Ibn Muslim Ibn Rabi’ah al-Hadrami, and ‘Imarah Ibn ‘Uqbah Ibn Abu Mu’it. They wrote Yazid warning him of the arrival of Muslim Ibn ‘Aqil and the rallying of the people of Kufa behind him, adding that al-Nu’man Ibn Bashir was not strong enough to stand in his [‘Aqil’s] way.8

Yazid solicited the advice of his slave Serjun9 who was also his scribe and entertainer. Serjun said, “‘Ubaydullah Ibn Ziyad is your man!”

“There is no good in him,” said Yazid. Serjun asked him, “Had Mu’awiyah been alive and suggested to you to employ him [as governor of Kufa], would you then do so?” Yazid answered in the affirmative. “Mu’awiyah had given him his own seal, and nothing stopped me from recommending him except my knowledge of how much you hate him.” Yazid, therefore, dispatched ‘Ubaydullah to Kufa and deposed al-Nu’man Ibn Bashir.

He wrote the latter saying, “One who is praised will one day be condemned, and one who is condemned will one day be praised. You are named for a task wherein the first part of this statement applies to you.”

He ordered Ibn Ziyad to rush to Kufa in the company of Muslim Ibn ‘Umar al-Bahili, al-Munthir Ibn al-Jarud, and ‘Abdullah Ibn al-Harith Ibn Nawfal escorted by five hundred soldiers whom he hand-picked from among the people of Basra.

Ibn Ziyad rushed to Kufa, paying no attention to anyone who fell off his horse due to exhaustion even if he were one of his own closest friends.

Even when Shurayk Ibn al-A’war fell on the way, and even when ‘Abdullah Ibn al-Harith fell, thinking that Ibn Ziyad would slow down for their sake, Ibn Ziyad paid no attention to them for fear al-Husayn (‘a) would reach Kufa before him. When he reached al-Qadisiyya, his slave Mahran fell down.

Ibn Ziyad said to him, “If you remain thus on foot and reach the [governor's] mansion, your reward will be a hundred thousand [dinars].” Mahran said, “By Allah I cannot do that!” ‘Ubaydullah Ibn Ziyad abandoned him on the highway then disguised in Yemeni clothes and put on a black turban.

He rode alone and whenever he passed by a checkpoint, its guards thought that he was al-Husayn (‘a), so they said, “Welcome, O son of the Messenger of Allah!” He remained silent till he reached Kufa via the Najaf highway.11

When he arrived, people welcomed him and said in one voice: “Welcome, O son of the Messenger of Allah!” This only intensified his ire.

He continued his march till he reached the governor's mansion. Al-Nu’man did not open the gate for him, and he spoke to him from the mansion's roof-top. Said he, “I shall not return the trust to you, O son of the Messenger of Allah!” Ibn Ziyad said to him, “Open the gate, for your night has extended for too long!”12

A man heard his voice and recognized him. He, therefore, said to the people, “He is Ibn Ziyad, by the Lord of the Ka’ba!”13 They, thereupon, dispersed, each going back home.

In the morning, Ibn Ziyad gathered people at the grand mosque. There, he delivered a speech warning them against mutiny and promising them generous rewards for conforming. Said he, “Anyone found to be sheltering one of those who scheme against the authority of the commander of the faithful and who does not hand him over will be crucified on the door of his own house.”14

9. The following comment is stated on p. 158, Vol. 2, of Muhammad Kurd ‘Ali's book Al-Islam wal Hadara al-’Arabiyya: “Serjun Ibn Mansur was a Syrian Christian who was employed by Mu’awiyah. His father, Mansur, was in charge of Syria's treasury since the days of Heracles, before the country fell to the Muslims. He assisted the Muslims in fighting the Romans (Byzantines). Like his father, Mansur Ibn Serjun Ibn Mansur also served the government, and [second caliph] ‘Umar Ibn al-Khattab used not to appoint Christians in a government job except after they had embraced Islam.”

12. Historians maintain no consensus with regard to [Ubaydullah] Ibn Ziyad's date of birth. Those who did state it cannot be accurate even if it is to be taken by way of guessing. On p. 283, Vol. 8, of his book Al-Bidaya, Ibn Kathir quotes Ibn ‘Asakir citing Ahmad Ibn Yunus al-Dabi saying that ‘Ubaydullah Ibn Ziyad was born in 39 A.H./660 A.D. If that is the case, he was, on the Battle of Taff, near the close of 60 A.H./680 A.D., twenty-one years old. This means that he was fourteen years old when his father, Ziyad, died in 53 A.H./673 A.D. This, however, does not agree with the date stated by Ibn Jarir [al-Tabari] on p. 166, Vol. 6, of his Tarikh.

Says the latter, “Mu’awiyah appointed ‘Ubaydullah Ibn Ziyad as the wali [provincial governor] of Khurasan in 53 A.H./673 A.D.” But it is highly unlikely that a fourteen-year old can be appointed to govern a vast country such as Khurasan. What Ibn Jarir says must be based on assumption, for he says on the same page that “In 53 A.H./673 A.D., Mu’awiyah appointed ‘Ubaydullah Ibn Ziyad, who was twenty-five years old, as the wali of Khurasan.” This would put his date of birth in 53 A.H./673 A.D. and his age during the Battle of Taff as thirty-two years.

His statement agrees with what is stated by Ibn Kathir who, on p. 283, Vol. 8, of his book Al-Bidaya, quotes al-Fadl Ibn Rakin Ibn ‘Ubaydullah saying that [‘Ubaydullah] Ibn Ziyad was twenty-eight years old when al-Husayn (‘a) was killed.” Based on this statement, his year of birth must have been 32 A.H./653 A.D. and that of his death at the age of twenty-one must have been 53 A.H./673 A.D. On p. 271 of Ibn Hajar's book Ta’jil al-Manfa’a (which was printed in Hyderabad, India), the author says, “‘Ubaydullah Ibn Ziyad was born in 32 A.H./653 A.D. or in 33 A.H./654 A.D.” He, therefore, was twenty-seven or twenty-eight years old when the Battle of Taff took place at the beginning of 61 A.H./681 A.D.

At any rate, his mother, Marjana, was Zoroastrian. On p. 383, Vol. 8, of Ibn Kathir's book Al-Bidaya, and also according to al-’Ayni who, on p. 656, Vol. 7, of his book ‘Umdat al-Qari fi Sharh al-Bukhari, “Kitab al-Fada’il,” discusses al-Husayn's merits, saying that Marjana was a war captive from Isfahan, and that she was said to be Zoroastrian.

On p. 6, Vol. 7, of al-Tabari's Tarikh, the author quotes Marjana, when ‘Ubaydullah killed al-Husayn, saying [the following to her son], “Woe unto you! What have you done?! What madness have you committed?!” On p. 103, Vol. 4, of Ibn al-Athir's book Al-Kamil, where Ibn Ziyad's death is discussed, Marjana is quoted as saying the following to [her son] ‘Ubaydullah: “O you corrupt one (khabeeth)! You have killed the son of the Messenger of Allah! By Allah! You shall never see Paradise,” in addition to other such statements. Some historians say that she said to him, “I wish you had been a menstruation, and that you never saw al-Husayn nor committed what you have committed.”

On p. 268, Vol. 6, of al-Tabari's Tarikh, as well as on p. 34, Vol. 4, of Ibn al-Athir's book Al-Kamil, which both agree with Muruj al-Thahab, ‘Ubaydullah's brother, ‘Uthman, said to him, “I wish there had been a ring in the nose of each man belonging to Banu Ziyad till the Day of Judgment, and that al-Husayn had never been killed.” ‘Ubaydullah did not respond. How could he, especially since he had already seen the walls of the governor's mansion with blood flowing over them as soon as the sacred [severed] head [of al-Husayn] was brought to it as stated on p. 116 of Ibn Hajar al-’Asqalani's book Al-Sawa’iq al-Muhriqa and on p. 339, Vol. 4, of Ibn ‘Asakir's Tarikh.

On p. 77, Vol. 4, of al-Balathiri's book Ansab al-Ashraf, it is stated that, “‘Ubaydullah Ibn Ziyad had no hair on his face, and that he was very beautiful!” And on p. 81, the author says, “He was full of evil, and he was the first person to penalize people with the same faults which they had articulated.” On p. 86, he is described as a man who was glutton and who would eat more than fifty times a day. On p. 256, Ibn Qutaybah says in his book Al-Ma’arif, “He was very tall; whenever he walked, he was thought to be riding.”

On p. 75, Vol. 1, of his book Al-Tibyan wal-Tabyin (second edition), al-Jahiz says that he [‘Ubaydullah Ibn Ziyad] used to stutter, and on p. 167, Vol. 2, he adds saying, “His stuttering must have originated from his descending from the Aswaris. It was Sheer-a-wayh (Ceroe), the Aswari, who married him off to Marjana, who was with ‘Ubaydullah. So he grew up among the Aswaris, and their language had an impact over his own.” On p. 84, Vol. 5, of Ansab al-Ashraf, it is stated that, “Whenever Ibn Ziyad became angry with someone, he would throw him from the roof-top of the governor's mansion or from the peaks of the highest elevation.”

On p. 82, the author says, “‘Ubaydullah married Hind daughter of Asma’ daughter of Kharijah, so Muhammad Ibn ‘Umayr Ibn ‘Utarid, Muhammad Ibn al-Ash’ath, and ‘Amr Ibn Harith shamed him for having done so. ‘Ubaydullah, therefore, married al-Nu’man's mother who was the daughter of Muhammad Ibn al-Ash’ath, and he married his brother ‘Uthman off to the daughter of Umayr Ibn Utarid and married his brother ‘Abdullah off to the daughter of ‘Amr Ibn Harith.”

On p. 50 of Al-Nuqud al-Qadima al-Islamiyya, al-Tabrizi, as quoted by Anstas al-Karmili in his own book Majmu’at al-Nuqud al-’Arabiyya, it is stated that, “The first person to forge dirhams and to counterfeit them is ‘Ubaydullah Ibn Ziyad who did so after fleeing from Basra in 64 A.H./684 A.D. After this date, it became common in other countries.” The same is stated by al-Maqrizi on p. 61 of his book Kashf al-Ghumma and also on p. 50 of his other book Al-Nuqud al-Islamiyya al-Qadima. It is also stated on p. 185, Vol. 1, of al-Qalqashandi's book Ma’athir al-Inaqa where the author says, “During the caliphate of al-Mahdi, the lineage of Ziyad Ibn Abeeh [Ziyad the son of his father] was traced back to ‘Ubaydullah, the [Byzantine] Roman.”

Muslim’s Stand

When Muslim Ibn ‘Aqil came to know about Ibn Ziyad's speech and his explicit threats, and having come to know about people's conditions, he feared being assassinated. He, therefore, left al-Mukhtar's house after the dark and went to the house of Hani Ibn ‘Urwah al-Mathaji who was a very zealous Shi’a.1 He was also one of Kufa's dignitaries,2 one of its qaris of the Holy Qur’an,3 and the shaikh and chief of Murad.

He could easily raise four thousand troops fully armed and eight thousand cavaliers. If he includes his tribe's allies from Kindah, the number would swell to thirty thousand.4 He was one of the closest friends of the Commander of the Faithful Imam ‘Ali Ibn Abu Talib (‘a)5 on whose side he fought in all his three battles.6

He had seen and was honoured by being a companion of the Prophet (S). When he was killed, he was more than ninety years old.7

Muslim Ibn ‘Aqil stayed at the house of Sharik8 Ibn ‘Abdullah9 al-A’war al-Harithi al-Hamdani al-Basri, one of the main supporters of the Commander of the Faithful, peace be upon him, in Basra, a man who enjoyed great prominence among our men.10 He had participated in the Battle of Siffin and fought side by side with ‘Ammar Ibn Yasir.11

Due to his distinction and prominence, ‘Ubaydullah Ibn Ziyad appointed him as Governor of Kerman on behalf of Mu’awiyah12. He used to be in contact with and in the company of Hani Ibn ‘Urwah. He fell very seriously ill, so Ibn Ziyad went to visit him.

Before his arrival, Sharik said to Muslim (‘a), “Your objective and that of your Shi’as is his annihilation; so, you should stay inside the storage room. Once he feels secure at my house, you should come out and kill him, and I shall spare you having to deal with him in Kufa while you yourself remain in good health”13

As they were thus engaged in their dialogue, the arrival of the Amir (provincial governor) at the door was announced, so Muslim entered the storage room. When Sharik thought that Muslim had taken too long to come out, he kept taking his turban off and putting it on the ground then putting it back again, doing so several times as he recited the following verses of poetry in an audible voice which Muslim could hear:

Why do you not Sulma greet?

Greet her and those whom she does greet.

A pure drink is what I desire when thirsty,

Though drinking it brings sends me to eternity.

If you fear Sulma's watchful eyes, for sure

Against her conniving you will never feel secure.

He kept repeating these lines as he cast quick glances at the storage room. Then he raised his voice so that Muslim could hear him saying, “Give it to me to drink even if my death lies therein.”14 It was then that ‘Ubaydullah turned to Hani and said,

“Your cousin, on account of his sickness, is surely hallucinating.” Hani said, “Sharik has been hallucinating since he fell sick, and he does not know what he says.”15

Sharik, at a later time, asked Muslim, “What stopped you from killing him?” He said, “Two reasons: first, one hadith of the Messenger of Allah (S) narrated by ‘Ali (‘a) says, ‘Faith stops where murder begins; a faithful man does not murder others.'16

The second reason is Hani's wife. She pleaded to me in the Name of Allah not to do so in her house, and she wept before my very eyes.” Hani said, “Woe unto her! She has killed me and killed her own self! That from which she fled, in it have I fallen.”17

Sharik died three days later. Ibn Ziyad performed the funeral prayers for him18, then he was buried at al-Thuwayya. When it became clear for Ibn Ziyad that Sharik used to instigate people to have him killed, he said, “By Allah! I shall never perform the funeral prayers for anyone from Iraq! Had it not been for Ziyad's grave being in their land, I would have exhumed Sharik's grave.”19

The Shi’as kept meeting Muslim Ibn ‘Aqil secretly at Hani's house without attracting the attention of Ibn Ziyad, admonishing each other to keep it to themselves. Ibn Ziyad, therefore, could not know where Muslim was. He called Ma’qil, his slave, to meet him.

He gave him three thousand [dinars] and ordered him to meet the Shi’as and to tell them that he was a Syrian slave of Thul-Kila’, that Allah blessed him with loving Ahl al-Bayt of His Messenger (S), that it came to his knowledge that one of the members of Ahl al-Bayt (‘a) had come to that country, and that he had with him some money which he wanted to hand deliver to him.

Ma’qil entered the grand mosque and saw Muslim Ibn ‘Awsajah al-Asadi offering his prayers. Having seen him finish his prayers, he came close to him and made the above claim to him. Muslim prayed Allah to grant him goodness and success.

He then accompanied him to the place where Muslim Ibn ‘Aqil was. He delivered the money to Muslim and swore the oath of allegiance to him.20 The money was handed over to Abu Thumama al-Sa’idi who was a far-sighted and a brave Shi’a dignitary appointed by Muslim to receive the funds and to buy thereby weapons.

That man kept meeting Muslim every day. No secrets were kept from him, so he kept gathering intelligence and getting it to reach Ibn Ziyad in the evening.21

9. On p. 201, Vol. 1, of his book Maqtal al-Husayn, al-Khawarizmi says, “The great religious authority, Sayyid al-Amin, is confused when he identifies Sharik as ‘al-Hamdani.' Both al-Khawarizmi, in his book Maqtal al-Husayn, and Ibn Nama, in his book Muthir al-Ahzan, are confused about him despite the fact that in his Appendix to Vol. 12 of his work Tarikh al-Umam wal-Muluk, Ibn Jarir [al-Tabari] makes a reference to him. The genealogy of Sharik actually belongs to al-Harith Ibn al-A’war, one of the companions of the Commander of the Faithful [Imam ‘Ali (‘a)].

The confusion stems from historians identifying Sharik as the son of al-A’war al-Harithi, overlooking the fact that Sharik belonged to Mathhaj, whereas al-Harith al-A’war was from Hamdan.” Among those who have accurately referred to Sharik as “al-Mathhaji” is Ibn Durayd who says on p. 401 of his book Al-Ishtiqaq, “Among the notables of Hamdan is Sharik Ibn al-A’war who addressed Mu’awiyah with a poem that included this verse:

Does Mu’awiyah son of Harb really taunt me
While my sword is unsheathed and my tongue is with me?”

The same author goes on to state the following on pp. 397-398: “The men belonging to Sa’d al-’Ashira are named after Mathhaj who is Malik Ibn Adad. Among their distinguished families are those of: ‘Abd al-Madan, one of the three main distinguished families of the Arabs, Zurarah Ibn ‘Adas, who belongs to Banu Tamim, Huthayfah Ibn Badr, who belongs to Fizara, and ‘Abd al-Madan of Banu Harith among whose notable men is Sharik al-A’war who addressed Mu’awiyah and with whom he had a discussion.” The dialogue between Mu’awiyah and Sharik is documented by al-Hamadani on p. 229, Vol. 2, of his book Al-Iklil (Egypt: 1386 A.H./1967 A.D.) which contains the three verses of poetry mentioned by Ibn Hajja in his book Thamarat al-Awraq which comments about the contents of p. 45, Vol. 1, of Al-Mustazraf, in Chapter 8 which contains silencing answers.

He also states responding statements made by the Hashemite but makes no reference to the said poetic lines. He states only six lines on p. 70, Vol. 1, of Al-Hamasa al-Basriyya. Under the heading “‘awa” of Taj al-’Arus, a reference is made to the same dialogue. So is the case when al-Zamakhshari records in his Rabi’ al-Abrar a list of silencing answers, citing four lines from the same poem. What makes us feel comfortable with attributing him to Mathhaj is the fact that he resided at Kufa at the house of Hani Ibn ‘Urwah, one of his immediate kinsmen and tribesmen. Had this son of al-Harith been from Hamdan, he would have stayed over his father's house. Al-Harith al-Hamdani died in 65 A.H./685 A.D.

14. Riyadh al-Masa’ib, p. 60. al-Tabari, Tarikh, Vol. 1, p. 204, where Sharik is cited saying, “What do you think of Sulma? Why do you not greet her? Give it to me to drink though in it lies my own death.”

16. Ibn al-Athir, Vol. 4, p. 11. al-Tabari, Tarikh, Vol. 6, p. 240. This tradition is quoted quite often in compilations of hadith. For example, it is recorded on p. 166, Vol. 1, of Ahmad's Musnad; in a footnote on p. 57, Vol. 1, of Muntakhab Kanz al-’Ummal; on p. 123, Vol. 4, of al-Suyyuti's book Al-Jami’ al-Saghir; in a footnote on p. 95, Vol. 1, of Kunuz al-Haqa‘iq; on p. 352, Vol. 4, of Al-Hakim's Mustadrak; on p. 202, Vol. 1, of al-Khawarizmi's book Maqtal al-Husayn, chapter 10; on p. 318, Vol. 2, of Al-Manaqib by Ibn Shahr Ashub; in Vol. 11 of al-Majlisi's Bihar al-Anwar; and in Waqai’ al-Ayyam where it is quoted from Al-Shihab fil Hikam wal Adab.

17. Ibn Nama, Muthir al-Ahzan, p. 14. Such a statement, coming from a scholar of Ahl al-Bayt (‘a) and a vicegerent of the Master of Martyrs in both religious and secular matters, is useful for religiously conscientious people who follow in their footsteps in order to comprehend the fiqh of the holiest Prophet (S). Such fiqh prohibits treachery. Pure souls refuse to expose a host to any hardship on account of his guest. Such are the sacred teachings of the Umma, only if its members contemplate.

There is another minute mystery and implication viewed by the “mansion's martyr” the essence of which we sensed and found to be unique. It exists when the Commander of the Faithful (‘a) was asked once, “Why do you not kill Ibn Muljim?” He (‘a) answered, “Who will then kill me?!” It also exists in a statement made by al-Husayn (‘a) to Umm Salamah. He said, “If I do not proceed to Karbala’, who will then kill me?! And who will reside in my grave instead?! And how will they otherwise be tested?!” The implication of such statements is that nobody is capable of altering anyone's fate that is determined by the Almighty Who implements whatever He decrees.

This is proven by the martyrdom of the Commander of the Faithful (‘a) at the hands of Ibn Muljim and that of Imam al-Husayn son of ‘Ali (‘a) at the hands of Yazid. If it is possible for the Commander of the Faithful (‘a) to inform some of his closest followers, such as Maytham [al-Tammar], Habib, Rashid, and Kumayl [Ibn Ziyad], about the method how they themselves will be killed and who will kill them, then it is quite possible that the Master of Martyrs (‘a) had informed Muslim Ibn ‘Aqil of what will happen to him to the letter.

Ibn ‘Aqil is in the zenith of conviction and the most discreet far-sightedness. But the circumstances did not help him to reveal such secrets. The secrets known by the Progeny of Muhammad (S) are not easy for others to withstand. You ought to read p. 134 of our book Al-Shahid Muslim where we simplified our explanation of this issue under the heading “Muslim is not to commit treachery.”

Hani’s Stand

When the matter became clear to Ibn Ziyad, who by now knew that Muslim was hiding at the house of Hani Ibn ‘Urwah, he had Asma’ Ibn Kharijah, Muhammad Ibn al-Ash’ath and ‘Amr Ibn al-Hajjaj brought to him. He asked them why Hani had not been coming lately to visit him.

They told him that it was due to his sickness, but he was not convinced especially since his informers had already told him that Hani used to sit at the door of his house every evening.

These same men rode to Hani and asked him to meet the sultan, for “He cannot stand you staying away from him,” they said, pressuring him till he yielded. Hani, therefore, rode his mule and went. As soon as Ibn Ziyad saw him, he said, “His feet, the feet of the treacherous one, have brought him to you.”1

Then Ibn Ziyad turned to Hani and said, “You brought ‘Aqil's son to your house and gathered weapons for him, did you not?” Hani denied, and when their argument became heated, Ibn Ziyad ordered Ma’qil to be brought to him. Hani, hence, understood that that man was actually Ibn Ziyad's spy, so he said to Ibn Ziyad,

“Your father had done me great favours, and I now wish to reward him. Why do you not listen to my good advice and safely depart for Syria with your family and wealth? Someone who is more worthy than you and your friend3 of taking charge has come here.” Ibn Ziyad said, “And under the foam is the pure sour milk.”4

Ibn Ziyad then said to him, “By Allah! You will not stay out of my sight before you bring him to me.” Hani said, “By Allah! Had he been under my foot, I would not have lifted it!” Ibn Ziyad then spoke rudely to him and even threatened to kill him.

Hani, therefore, said, “In that case, there will be plenty of swords around you,” thinking that the tribesmen of Murad would protect him from Ibn Ziyad who then pulled Hani's braids, hitting his face with his sword, breaking his nose and scattering the flesh from his cheeks and forehead on his beard. He then jailed him at his mansion.5

‘Amr Ibn al-Hajjaj heard that Hani had been killed. Hani's wife, Raw’a, who is well known as the mother of Yahya son of Hani, was the sister of ‘Amr Ibn al-Hajjaj. The latter, therefore, rode with a multitude from the tribe of Mathhaj, and they all surrounded the mansion.

When Ibn Ziyad came to know about it, he ordered Shurayh, the judge6, to see Hani and then to tell those horsemen that Hani was still alive. Shurayh narrates saying, “When Hani saw me, he said in a loud voice, ‘O Muslims! Should ten persons enter here, you must come to my rescue!' Had Hamid Ibn Abu Bakr al-Ahmari, the policeman, not been with me, I would have conveyed his message, but I had to simply say instead that Hani was still alive. ‘Amr Ibn al-Hajjaj then praised Allah and went back accompanied by the other men.”7

1. On p. 19, Vol. 1, of his book Mujma’ al-Amthal, al-Maydani says that this verse was composed by al-Harith Ibn Jibillah al-Ghassani as he seized al-Harith Ibn ‘Afif al-’Abdi who had composed poetry defaming him.

2. According to p. 274, Vol. 2, of Al-Isaba (of Ibn Hajar al-’Asqalani), where Qays Ibn al-Makshuh's biography is detailed, the author says that this verse was composed by ‘Amr Ibn Ma’di-Karib wherein he referred to his sister's son from whom he had distanced himself. On p. 32, Vol. 14, of Al-Aghani, Abul-Faraj al-Isfahani says, “The Commander of the Faithful (‘a) cited this verse when Ibn Muljim al-Muradi came to swear the oath of allegiance to him.” On p. 97, Vol. 3, of his Tarikh, published by the Hayderi Press (Najaf, Iraq), al-Ya’qubi says, “It came to the knowledge of Abu al-’Abbas al-Saffah that Muhammad Ibn ‘Abdullah raised an army in Medina to fight him, so he wrote the latter in this regard and included this verse:

I seek his love while he seeks to murder me,
What your friend seeks is now your own excuse.

‘Abdullah wrote him back saying,

How could he thus seek while you are
Like the arteries of his heart?
How could he thus seek while your forearm
Derives its strength even from his own?
How could he thus seek while you are
To Hashim a head and a guide?”

6. On p. 330, Vol. 1, of his book Al-Tabaqat, Khalifah Ibn ‘Amr says that Shurayh was one of the “sons” who were in Yemen, attributing his lineage to the Kindah tribe, and that he died in 76 A.H./695 A.D. On p. 16, Vol. 1, of his own commentary on Al-Tabaqat, Suhayl Zakar identifies the “sons” as “the descendants of the Persians who had accompanied Sayf Ibn Thu Yazan to help the latter in kicking the Ethiopians out of Yemen.” He adds saying, “These ‘sons' constitute a special class in Yemen: their fathers are Persian while their mothers are Arab.”

7. al-Tabari, Tarikh, Vol. 6, p. 206. According to Ibn Nama and Ibn Tawus, the name of Hani's wife was Rowayha daughter of ‘Amr Ibn al-Hajjaj.

2008 views

Muslim’s Uprising

When Muslim came to know about what had happened to Hani, he feared being assassinated; therefore, he rushed to rise prior to the date that he had set with the public. He ordered ‘Abdullah Ibn Hazim to call upon his men, who had then filled the houses surrounding him, to gather together. Four thousand men assembled. They were shouting Badr's call that was: “O Supported One! Annihilate them!”

‘Ubaydullah Ibn ‘Amr Ibn ‘Aziz al-Kindi was placed in command of the Kindah and the Rabi’ah quarters. “March ahead of me,” said Muslim, “in command of the cavalry.” Muslim Ibn ‘Awsajah al-Asadi was placed in command of Mathhaj and Banu Asad. “Take charge of the infantry,” Muslim ordered him.

Abu Thumama al-Sa’idi was placed in charge of Tamim and Hamdan, whereas al-’Abbas Ibn Ja’dah al-Jadli was given the command of the Medina troops.

They marched towards the governor's mansion. Ibn Ziyad fortified himself inside it, locking all its gates. He could not resist because there were only thirty policemen with him and twenty of his close men and slaves.

But the substance from which the people of Kufa were made was treachery; so, their standards kept disappearing till no more than three hundred men remained out of the original four thousand.1 Al-Ahnaf Ibn Qays described them as a whore who demanded a different man every day.2

When those inside the mansion called upon the people of Kufa saying, “O Kufians! Fear Allah and do not expose yourselves to Syrian cavaliers whose might you have already tasted and whom you have already tested on the battlefield,” the remaining three hundred dispersed, so much so that a man would come to his son, brother, or cousin and tell him to go home, and a wife would cling to her husband till he returned home.3

Muslim offered the evening prayers at the [grand Kufa] mosque accompanied by only thirty men. Then, when he went to Kindah's quarters, only three men accompanied him.4 He hardly proceeded for a short while before finding himself without anyone at all to show him the way.5

He alighted from his horse and cautiously traversed Kufa's alleys not knowing where to go.6

When people abandoned Muslim, their noise died down, and Ibn Ziyad could not hear the voice of any of their men. Ibn Ziyad ordered his bodyguards to inspect the mosque's courtyard to see whether there were any men lying in ambush.

They, therefore, kept lowering their lanterns down its walls and lighting reeds then lowering them down with ropes till they reached the mosque's courtyard.

They could not see anyone, so they informed Ibn Ziyad who ordered his caller to call people to assemble at the mosque. When they filled the mosque, he ascended the pulpit and said, “‘Aqil's son has caused the dissension and disunity with which you all are familiar; so, there is no security henceforth to any man in whose house we find him.

Anyone who captures him and brings him to us will be paid his blood money. O servants of Allah! Fear Allah and safeguard your obedience and oath of allegiance, and do not expose yourselves to peril.”

Then he ordered al-Hasin Ibn Tamim, chief of his police force, to search homes and highways, warning him that he would kill Muslim should the latter succeed in fleeing from Kufa.7

Al-Hasin stationed his guards at highway crossroads and pursued the dignitaries who had supported Muslim, arresting ‘Abd al-A’la Ibn Yazid al-Kalbi and ‘Imarah Ibn Salkhab al-Azdi. He threw them in jail then killed them. Then he jailed a group of prominent leaders as a safeguard against what they might do. Among them were al-Asbagh Ibn Nubatah and al-Harith al-A’war al-Hamadani.8

2. al-Balathiri, Ansab al-Ashraf, Vol. 5, p. 338. Abul-Faraj al-Isfahani, Al-Aghani, Vol. 17, p. 162. Ibrahim Ibn al-Ashtar described them as such to Mis’ab when the latter had asked the first to raise for him an army from among the people of Iraq.

8. On p. 169, Vol. 6, of Ibn Sa’d's Tabaqat, Sadir's edition, the author says, “Al-Harith al-A’war died in Kufa during the caliphate of ‘Abdullah Ibn al-Zubayr, and his governor over it was ‘Abdullah Ibn Yazid al-Ansari al-Khatmi. He performed the funeral prayers for him according to his own will.”

1936 views

al-Mukhtar is Jailed

When Muslim marched, al-Mukhtar was at a village called Khatwaniyya1. He came accompanied by his supporters raising a green standard while ‘Abdullah Ibn al-Harith was raising a red one. Having planted his standard at the door of ‘Amr Ibn Harith's house, he said, “I want to stop ‘Amr.”2

It became obvious to them that both Muslim and Hani had been killed, and it was suggested to them that they would feel more secure in the company of ‘Amr Ibn Harith, and so they did. Ibn Harith testified that they had both avoided Muslim Ibn ‘Aqil... Ibn Ziyad ordered them jailed after having reviled al-Mukhtar and hit his face with a lance, gouging one of his eyes.3 They remained in prison till Imam al-Husayn, peace be upon him, was martyred.4

Ibn Ziyad ordered Muhammad Ibn al-Ash’ath5, Shabth Ibn Rab’i, al-Qa’qa’ Ibn Shawr al-Thuhli6, Hijar Ibn Abjar7, Shimr Thul-Jawshan, and ‘Amr Ibn Harith to surrender and to discourage people from rebelling8. A number of men, who were controlled by fear, responded positively to his call in addition to others who coveted rich rewards and were thus deceived, whereas those whose conscience was pure went underground, waiting for an opportunity to launch an attack on the camp of falsehood.

3. According to p. 253 of his Al-Ma’arif, Ibn Qutaybah, in a chapter dealing with those with deformities, and also on p. 303 of Ibn Habib's Mahbar, ‘Ubaydullah Ibn Ziyad hit al-Mukhtar on the face with his whip, causing him to lose the vision from one of his eyes.

5. According to p. 331, Vol. 1, of Khalifah's Tabaqat, Muhammad Ibn al-Ash’ath is the son of Qays; his mother is Umm Farwah daughter of Abu Quhafah. He and Mis’ab were killed in 67 A.H./686 A.D. during al-Mukhtar's uprising. This is also stated on p. 206, Part 2, Vol. 2, of Al-Jarh wal-Ta’dil.

6. On p. 328, Vol. 1, of Khalifah's Tabaqat, his full name is given as al-Qa’qa’ Ibn Shawr Ibn al-Nu’man Ibn Ghanal Ibn Harithah Ibn Abbad Ibn Imri'ul-Qays Ibn ‘Amr Ibn Shayban Ibn Thuhl, a resident of Kufa. This is also stated on p. 137, Vol. 3, of Al-Jarh wal-Ta’dil.

7. On p. 84, Vol. 6, of al-Tabari's Tarikh, the author indicates that he was Christian, and that he died in 40 A.H./661 A.D.

Muslim at the House of Taw’a

Ibn ‘Aqil's feet took him to the quarters of Banu Jiblah of the tribe of Kindah He stood at the door of a house of a freed bondmaid named Taw’a who had a number of sons. She used to be the bondmaid of al-Ash’ath Ibn Qays who freed her.

Asid al-Hadrami married her, and she gave birth to his son Bilal who was in the crowd when his mother was standing at the door waiting for him. Muslim requested her to give him some water, which she did. He then requested her to host him, telling her that he was a stranger in that land without a family or a tribe, that he belonged to a family capable of intercession on the Day of Judgment, and that his name was Muslim Ibn ‘Aqil.

She took him to a room that was not the same one where her son used to sleep, and she served him some food. Her son was surprised to see her entering that room quite often, so he asked her about it. She refused to answer his question except after obtaining an oath from him to keep the matter to himself.

But in the morning he informed Ibn Ziyad of where Muslim had been hiding. Ibn Ziyad dispatched al-Ash’ath accompanied by seventy men who belonged to the Qays tribe in order to arrest him. Upon hearing the horses' hoofs ploughing the ground, Muslim realized that he was being pursued1, so he hurried to finish a supplication that he was reciting following the morning prayers. Then he put on his battle gear and said to his hostess Taw’a:

“You have carried out your share of righteousness, and you have secured your share of the intercession of the Messenger of Allah (S). Yesterday, I saw my uncle the Commander of the Faithful (‘a) in a vision telling me that I was going to join him the next day.”2

He came out to face them raising his unsheathed sword as they assaulted the house, succeeding in repelling their attack. They repeated their attack, and again he repelled them as he recited these poetic verses:

It is only death; so, do whatever you devise,

For you shall no doubt meet your demise;

So I shall be patient about the Command

Of Allah, His Glory is Grand!

Allah's decree is always done

In His creation; this is well known.

He killed as many as forty-one of their men3, and he was so strong that he would take hold of one man then hurl him on the rooftop.4

Ibn al-Ash’ath sent a messenger to Ibn Ziyad requesting re-enforcements. The messenger came back to him carrying the latter's blame of his incompetence. He, therefore, sent him this message:

“Do you think that you sent me to one of Kufa's shopkeepers or to a Nabatean from Hira?! Rather, you sent me to one of the swords of [Prophet] Muhammad Ibn ‘Abdullah (S)!” Ibn Ziyad then assisted him with additional soldiers.5

Fighting intensified. Muslim and Bakir Ibn Hamran al-Ahmari exchanged blows. Bakir struck Muslim on the mouth, cutting his upper lip, wounding the lower one and breaking two of his lower teeth. Muslim fiercely struck him with one blow on his head and another on his shoulder muscle, almost splitting his stomach, killing him instantly.6

Then they attacked him from the house's rooftop, hurling rocks at him. They kept burning reed bales then throwing them at him. He attacked them in the alley as he quoted the following rajaz verses composed by Hamran Ibn Malik:

His wounds were numerous; he bled extensively, so he supported his body on the side of the house. It was then that they assaulted him with arrows and stones. “Why do you hurl stones at me,” he asked them, “as non-believers are stoned, the member of the household of the pure Prophet (S) that I am?

Do you not have any respect for the Messenger of Allah (S) with regard to one of his own descendants?” Ibn al-Ash’ath said to him, “Please do not get yourself killed while you are under my protection.” Muslim asked him, “Shall I then be captured so long as I have some strength in me? No, by Allah! This shall never be.”

Then he attacked Ibn al-Ash’ath who fled away before him. They attacked Aqil from all directions. Thirst had taken its toll on him. A man stabbed him from the back, so he fell on the ground and was arrested.8

Another account says that they dug a hole for him that they covered then fled before him, thus luring him into falling in it, then they arrested him.9 When they took his sword away from him, he cried. ‘Amr Ibn ‘Ubaydullah al-Salami was surprised to see him cry.

7. These verses are mentioned by Ibn Tawus on p. 30 of his book Al-Luhuf (Saida's edition), and by Ibn Nama in his book Muthir al-Ahzan, in reference to what he calls the Battle of the Qarn. They are also cited on p. 209, Vol. 1, chapter 10, of al-Khawarizmi's book Maqtal al-Husayn with the author providing the name of the poet who composed them. Ibn Shahr Ashub cites six lines of the original poem on p. 212, Vol. 2, of his book Al-Manaqib (Iranian edition).

No historian who wrote about battles during the jahiliyya period makes any reference to such a battle. But on p. 64, Vol. 7, of Yaqut al-Hamawi's encyclopedia Mu’jam al-Buldan, on p. 1062, Vol. 3, of al-Bakri's Mu’jam bima Ista’jam, and p. 310, Vol. 9, of Taj al-’Arus, this name is given to a mountain where a battle, in which Banu ‘Amir lost, took place. On p. 321 of al-Qalqashandi's book Nihayat al-Arab, the author says, “Banu Qarn are one of the branches of the tribe of Murad. Among them is Oways al-Qarni.”

Yet all of this does not really tell us the whole truth. Yes, Muhammad Ibn Habib, the genealogist, on p. 243 of Risalat al-Mughtalin [a dissertation about those assassinated], which is listed among the seventh group of rare manuscripts researched by ‘Abd al-Salam Harun, it is indicated that [the tribe of] Khath’am killed al-Samil, brother of Thul-Jawshan al-Kilabi, so Thul-Jawshan raided them assisted by ‘Ayeenah Ibn Hasin on the condition that the latter would take the booty. They fought Khath’am at Fazar, a mountain, killing some of their men and taking booty. Hamran Ibn Malik Ibn ‘Abd al-Malik al-Khat’ami was fought at the mountain. He was ordered to surrender, whereupon he recited these lines:

I swore never to be killed except as a free man;
I saw death something abominable;
I loathe being deceived or tempted.

Then he was killed. His sister composed a poem eulogizing him in which she said:

Woe upon Hamran, one who did not give himself away,
He did more than his share of goodness,
He owed others nothing at all,
A valiant fighter who stubbornly fought:
How could he possibly accept the shame?

9. al-Turayhi, Al-Muntakhab, p. 299 (published by the Hayderi Press, Najaf, Iraq), in the discussion of the tenth night.

1907 views

Muslim Meets Ibn Ziyad

Muslim Ibn ‘Aqil was brought before Ibn Ziyad. At the mansion’s gate, he saw an urn containing cooled water. He asked to drink of it. Muslim Ibn ‘Amr al-Bahili1 said to him, “You shall not taste one drop of it till you taste of the hamim in the fire of hell.”

Muslim (‘a) asked him, “Who are you?” He said, “I am one who knew the truth which you rejected, and who remained faithful to his imam when you betrayed him.” Muslim Ibn ‘Aqil said to him, “May your mother lose you! How hard-hearted and rude you are! You, son of Bahilah, are more worthy of tasting of the hamim.” Having said so, he sat down, supporting his back on the mansion's wall.2

‘Imarah Ibn ‘Uqbah Ibn Abu Mu’it sent a slave named Qays3 to give him water. Whenever Muslim was about to drink of it, the cup became full of his blood. In his third attempt to drink, the cup became full of his blood and both his front teeth fell in it, so he abandoned it saying, “Had it been prescribed in destiny for me to drink it, I would have drunk it.”

Ibn Ziyad's guard came out to escort Muslim. Having entered the room where Ibn Ziyad was, Muslim did not greet him. The guard asked Muslim, “Why did you not greet the Amir?” “Keep your mouth shut,” said Muslim, “he is not my Amir.”4

It is also said that he said to Ibn Ziyad, “Peace be upon whoever followed the right guidance, feared the consequences in the hereafter, and obeyed the Exalted King,” so Ibn Ziyad laughed and said, “Whether you greet or not, you shall be killed.”5 Muslim said, “If you kill me, someone worse than you had already killed someone much better than me.

Besides, you shall never abandon committing murders, setting a bad example, thinking ill of others, being mean; having the upper hand will be the doing of anyone else but you.”

Ibn Ziyad said, “You disobeyed your imam, divided the Muslims, and sowed the seeds of dissension.” Muslim said, “You have uttered falsehood. Rather, those who divided the Muslims are Mu’awiyah and his son Yazid. The seeds of dissension were sown by your father, and I wish Allah will grant me to be martyred at the hand of the worst of His creation.”6

Then Muslim asked permission to convey his will to some of his people. He was granted permission, so he looked at those present there and saw ‘Umar Ibn Sa’d. “There is kinship between me and you,” said Muslim to him, “and I need a favour of you which you should oblige, and it is a secret between us.” But he refused to listen, whereupon Ibn Ziyad said to him,

“Do not hesitate from tending to your cousin's need.” ‘Umar stood with Muslim in a way that enabled Ibn Ziyad to see them both Muslim conveyed his desire to him to sell his sword and shield and pay a debt in the amount of six hundred dirhams7 which he had borrowed since he entered Kufa, to ask Ibn Ziyad to give him his corpse to bury it, and to write al-Husayn (‘a) to tell him what happened to him. ‘Umar Ibn Sa’d stood up and walked to Ibn Ziyad to reveal the secret with which he had just been entrusted by Muslim! Ibn Ziyad said to him, “A trustworthy person never betrays you, but you have placed your trust in a treacherous person.”8

Then Ibn Ziyad turned to Muslim and said, “O son of ‘Aqil! You came to a united people and disunited them.” Muslim said, “No, indeed, I did not come to do that, but the people of this country claimed that your father killed their best men, shed their blood, and did what Kisra and Caeser do, so we came to them in order to enjoin justice, and to invite all to accept the judgment of the Book [of Allah].”

Ibn Ziyad said, “What do you have to do with all of that? Have we not been dealing with them with equity?” Muslim said, “Allah knows that you are not telling the truth. You, in fact, kill when angry, out of enmity, and for mere suspicion.”

Ibn Ziyad then verbally abused him and abused ‘Ali (‘a), ‘Aqil, and al-Husayn (‘a), whereupon Muslim said, “You and your father are more worthy of being thus abused; so, issue whatever decree you wish, you enemy of Allah!”9

It was then that Ibn Ziyad ordered a Syrian10 to go to the top of the mansion and to behead Muslim and throw both the head and the body to the ground. The Syrian took Muslim to the flat rooftop of the mansion as the latter kept repeating,

“Subhan-Allah! La ilaha illa-Allah! Allahu Akbar!” He also kept repeating, “O Allah! Judge between us and the people who deceived, betrayed and lied to us,” then he faced Medina and saluted al-Husayn (‘a).11

The Syrian struck Muslim's neck with his sword and threw his head and body to the ground12 then hurried down. He was very startled. Ibn Ziyad asked him what was wrong with him. “The moment I killed him,” said he, “I saw a black man with an extremely ugly face standing beside me biting his finger, so I was frightened.” “Perhaps you lost your mind for a moment,” said Ibn Ziyad.13

Hani was taken to an area of the market place where sheep were sold; his arms were tied. He kept saying, “O Mathhaj! Any man from Mathhaj to help me today?! O Mathhaj! Where has Mathhaj gone away from me?!”

Having seen that there was none to respond to him, he somehow managed to get one of his arms out of the ropes and said, “Is there anyone who would hand me a stick, a knife, a rock, or even a bone so that a man may be able to defend himself?”

Guards attacked him and tied him again. He was ordered to stretch his neck so that they might strike it with their swords. “I am not going to give it away to you so generously. I shall not assist you at the cost of my own life.” A Turkish slave named Rasheed owned by ‘Ubaydullah Ibn Ziyad struck him with his sword, but he missed. Hani said, “To Allah is my return! O Allah! To Your Mercy do I come and to Your Pleasure!”

Rasheed hit him again and killed him. This same slave was killed by ‘Abdul-Rahman Ibn al-Hasin al-Muradi who saw him at the Khazar14 (Caspian Sea) in the company of ‘Ubaydullah.

Ibn Ziyad ordered the corpses of both Muslim and Hani to be tied with ropes from their feet and dragged in the market places15. He crucified them upside-down16 at the garbage collection site, then he sent their severed heads to Yazid who displayed them at one of the streets of Damascus.

‘Ubaydullah Ibn Ziyad wrote Yazid saying:

“Praise to Allah Who effected justice on behalf of the commander of the faithful and sufficed him having to deal with his foes.

I would like to inform the commander of the faithful, may Allah bless him, that Muslim Ibn ‘Aqil had sought refuge at the house of Hani Ibn ‘Urwah al-Muradi, that I assigned spies for them and let men infiltrate their assemblies and plotted against them till I forced them out.

Allah gave me the upper hand over them, so I killed them and sent you both of their heads with Hani Ibn Abu Hayya al-Wadi’i al-Hamdani and al-Zubayr Ibn al-’Arwah al-Tamimi who both are from among those who listen to and obey us; so, let the commander of the faithful ask them whatever he pleases, for there is knowledge with them, truth, understanding, and piety. And peace be with you”.

Yazid wrote Ibn Ziyad saying,

“You do not cease being the source of my delight. You have behaved with strictness and assaulted with courage, maintaining your composure. You have done very well and testified to the correctness of my good impression about you. I invited your messengers and asked them and confided in them, and I found their views and merits just as you indicated; so, take good care of them.

It has also come to my knowledge that al-Husayn Ibn ‘Ali has marched towards Iraq. You should, therefore, set up observation posts, prepare with arms, be cautious for mere suspicion. Kill anyone whom you suspect.17

Your tenure is put to the test by this Husayn rather than by anyone else, so is your country and your own self as governor. The outcome will determine whether you will be freed or whether you will return to slavery18; so, you have to either fight him or arrest and transport him to me.”19

1. On p. 126, Vol. 4, of Ibn al-Athir's book Al-Kamil, in the discussion of the events of the year 71 A.H./690 A.D., Muslim Ibn ‘Amr al-Bahili is identified as Qutaybah's father. On p. 185, Vol. 7, of al-Tabari's Tarikh (first edition), where the events of the year 71 A.H./690 A.D. are discussed, the author says that Muslim Ibn ‘Amr al-Bahili was killed at a Catholic convent, and that he was in the company of Mis’ab Ibn al-Zubayr when the latter's army clashed with that of ‘Abd al-Malik.

7. On p. 241 of al-Dinawari’s book Al-Akhbar al-Tiwal, his debt was a thousand dirhams.

8. al-Mufid, Al-Irshad. al-Tabari, Tarikh, Vol. 6, p. 212. This statement runs like a proverb. It has been made by Ahl al-Bayt, peace be upon them. For example, on p. 643, Vol. 2, of Al-Wasa'il by al-Hurr al-’Amili, in chapter 9, it is stated that a treacherous person should never be trusted. Relying on the authority of Mu’ammar Ibn Khallad, al-Kulayni says, “I heard the father of al-Hasan, peace be upon him, saying that Abu Ja’far [Imam al-Baqir], peace be upon him, used to say, ‘The trustworthy one did not betray you, but you placed your trust in a treacherous person.'”

Muslim, the mansion's martyr, was not unfamiliar with the nature of ‘Umar Ibn Sa’d, nor was he ignorant of the meanness of his origin, but he wanted to let the Kufians know the extent of this man's “manliness” and his lack of safeguarding a secret so that nobody would be deceived by him. He had another reason:

He wanted to let the people of Kufa know that Ahl al-Bayt, peace be upon them, and those charged with authority among them, desired nothing but reforming the nation and the promotion of the Divine call. This man [Muslim], whom they entrusted, did not stretch his hand to bayt al-mal although he had the full authority over it to do whatever he pleased. But he, instead, spent his days, which were sixty-four in number, borrowing money.

Thus should those charged with authority behave, they should not regard the wealth that belongs to the poor as booty. This treacherous person, as a matter of fact, reminds me of the incident that took place to Khalid al-Qasri with regard to safeguarding a secret because this is one of the characteristics of the Arabs' norms of manliness and one of the Islamic morals and ethics, in addition to disrespect to the Prophet of Islam (S) and the abusing of the master of wasis [Imam ‘Ali, peace be upon him] from the pulpits and saying about him what no writer finds appropriate to state.

Al-Walid Ibn ‘Abd al-Malik once wanted to perform the Hajj, so a group of men decided to assassinate him, and they sought Khalid's participation in their plot, but Khalid refused.

They, therefore, asked him not to reveal their plot, but he instead went to al-Walid and advised him not to go to the pilgrimage that year because “I fear lest you should be assassinated.” Al-Walid asked him, “Who do you fear may assassinate me? Tell me of their names.”

But he refused to name them. Said he, “I only advise you and will never name them to you.” “In that case,” responded al-Walid, “I shall hand you over to your enemy, Yousuf Ibn ‘Umar.” “Even if you do so,” he said, “I shall not name them.” Al-Walid handed him over to Yousuf who tortured him, but the man still refused to name them, whereupon he was jailed. A huge stone was placed on his chest that finally killed him in 126 A.H./744 A.D. He was then sixty years old.

He was buried in a suburb. ‘Amir Ibn Sahl al-Ash’ari hamstrung his horse on his grave, so Yousuf whipped him seven hundred lashes. Nobody in all of Arabia dared to eulogize him despite his open-handedness except Abu al-Shaghab al-’Abasi who said,

Truly, the best of men alive or living
Is a captive with them in chain,
By my life! You thus immortalized his prison
And caused it a great deal of pain:
Should you imprison the Qasri, you should not
Imprison his name, nor his virtues among the tribes.

14. It is also called “bahr jurgan” [the sea of jurgan] , that is, the Georgian Sea, “bahr al-baskoon,” the Basque Sea, Tabaristan Sea, “bahr al-daylam,” “bahr jilan,”, “bahr shirwan,” “bahr Baku,” and “bahr saraee.” Islam reached the Caspian on a large scale during the early 9th century A.D. N. Tr.

15. al-Turayhi, Al-Muntakhab, p. 301. On p. 266, Vol. 2, of Tarikh al-Khamis, where [first caliph] Abu Bakr's sons are discussed, the author says, “Mu’awiyah Ibn Khadij ordered Muhammad Ibn Abu Bakr to be dragged on the highway, and that the dragging party should pass by the house of ‘Amr Ibn al-As, knowing how much the latter hated to see Muhammad Ibn Abu Bakr killed. Then he ordered his corpse to be buried. A donkey was stuffed with the corpse, then it was set on fire...” On p. 153, Vol. 11, of Ibn al-Athir's book Al-Kamil, where the events of the year 555 A.H./1160 A.D. are discussed, citing Muruj al-Thahab, the author says, “When Zahir ad-Din Ibn al-Attar was killed, an order was issued to tie his penis with a rope and to drag the body on the streets; an ink-pot was placed in one of his hands, and a pen was placed in the other, so people were shouting, ‘Mawlana! Please sign for us!'”

On p. 12 of Midmar al-Haqa'iq by Muhammad Ibn Taqi al-Ayyubi, governor of (the Syrian town of) Hama, it is written that, “Certain individuals cut his [Zahir’s] ear off on Thul-Qi’da 15, 575 A.H. (April 19, 1180 A.D).” [Islam prohibits mutilating or burning corpses, be they the corpses of Muslims or of non-Muslims.]

16. Ibn Shahr Ashub, Manaqib, Vol. 2, p. 21. Al-Khawarizmi, Maqtal al-Husayn, Vol. 1, p. 215. Such a heinous action is not committed except by one who reneges from the Islamic creed and whose heart does not contain one iota of mercy or compassion. Al-Hajjaj had likewise done to the corpse of [the sahabi] ‘Abdullah Ibn al-Zubayr as we read on p. 268, Vol. 5, of al-Balathiri's book Ansab al-Ashraf, and on p. 481 of Ibn Habib's book Al-Mahbar. On p. 116 of Ibn al-’Arabi's book Mukhtasar Tarikh al-Duwal, we read the following: “Nero, the king [of ancient Rome], killed two disciples of Christ then crucified them upside-down.”

In Hayat al-Haywan, we are told that Ibrahim al-Fazari was found guilty of committing many heinous deeds such as ridiculing belief in Allah and in the prophets, so the faqihs decreed that he, too, should be killed then crucified upside down. His corpse was taken down then burnt. On p. 481 of Al-Mahbar (Hayderabad edition), it is stated that al-Hajjaj Ibn Yousuf al-Thaqafi crucified the corpse of Abdullah Ibn al-Zubayr in Mecca upside down.

20. These poetry lines are excerpted from a poem by Sayyid Baqir al-Hindi, may Allah have mercy on his soul. It is not a secret that there are three viewpoints with regard to the date when Muslim was martyred: The first is that he was martyred on the third of the month of Thul-Hijjah. This is stated in Al-Akhbar al-Tiwal. It seems that Ibn Tawus, in his book Al-Luhuf fi Qatla al-Tufuf, agrees with this view. Says he, “Al-Husayn (‘a) left Mecca on the third of Thul-Hijjah,” adding, “on the same day when Muslim was killed.” The other view is that he was martyred on the eighth of Thul-Hijjah. This is stated in Al-Watwat on p. 210 of his book Al-Khasa’is. This date seems to be the one accepted by Abu al-Fida’ as stated on p. 19, Vol. 2, of his Tarikh, and the same is stated on p. 139 of Tathkirat al-Khawassof Ibn al-Jawzi, the grandson. Both authors have stated that Muslim was killed on the 8th of Thul-Hijjah, implying, from their wording, that it was on the eve preceding the third day which would have been the Day of ‘Arafa. This is what al-Mufid says in his book Al-Irshad and al-Kaf’ami in his book Misbah al-Kaf’ami. This is also what Ibn Nama says in his book Muthir al-Ahzan and al-Tabari on p. 215, Vol. 6, of his Tarikh, as well as the author of Muruj al-Thahab [al-Mas’udi] who states the same on p. 90, Vol. 2, of his book. These authors say that Muslim was seen in Kufa in public on the 8th of Thul-Hijjah and was killed one day after making his uprising public. Al-Mas’udi, in his book Muruj al-Thahab, makes a statement to the effect that al-Husayn (‘a) left Mecca on the ninth of Thul-Hijjah. So, if Muslim had been killed one day after al-Husayn's departure, his martyrdom would have been on the first day of ‘Id al-Adha.

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The Journey to Iraq

When it came to Husayn's knowledge that Yazid had appointed ‘Amr Ibn Sa’id Ibn al-’As as the head of an army, ordering him to take charge of the pilgrimage caravans and to kill al-Husayn (‘a) wherever he could find him1, he decided to leave Mecca before finishing the pilgrimage and be satisfied with performing only the ‘umra because he hated that the sanctity of the House might otherwise be violated.2

Before departing, al-Husayn (‘a) stood up to deliver a sermon. He said,

“All praise is due to Allah. The Will of Allah be done. There is no might except in Allah. Allah has blessed His Messenger. Death is inscribed on Adam's children like a necklace on a girl's neck. My passion to be reunited with my ancestors is like that of Jacob for Joseph, and the demise I shall soon meet is better for me.

I see my limbs being torn by speeding steeds in the desert between al-Nawawis and Karbala’, so they shall fill, through my death, hollow bellies and starved pouches. There is no avoiding a day recorded by the Pen.

Whatever pleases Allah also pleases us, we Ahl al-Bayt. We shall be patient as we face His trial, and He shall give us in full the rewards due to those who persevere. The Prophet's offspring shall not deviate from His path. Rather, they shall be gathered before him in the presence of the most Holy One.

His eyes shall be cooled upon seeing them assembled, and he shall fulfill his promise. Anyone among us who is ready to sacrifice himself and is determined to meet Allah should join our departing party, for I shall depart in the morning if Allah Almighty so wills”.3

His departure took place on the 8th of Thul-Hijjah, 60 A.H/September 12, 680 A.D. He was accompanied by his family, slaves, and Shi’as from the people of Hijaz, Basra and Kufa who joined him during his sojourn in Mecca. He gave each one of them ten dinars and a camel to carry his luggage.4

A group of his family members, in addition to others, asked him to postpone his trip till he could get to know the condition of the public. They feared the treachery of the Kufians and were apprehensive of a possible reversal in the situation. But the “Father of the Oppressed” was unable to reveal the knowledge with him about his fate to everyone he met.

The facts, as they stand, are not to be revealed to just anyone who seeks them due to the different levels of people's comprehension and the differences in their ability to absorb. He, peace be upon him, had to answer each person according to his own condition and ability to comprehend.

He, for example, said to [‘Abdullah] Ibn al-Zubayr, “My father told me once that there is a ram in Mecca through which its sanctity would be violated, and I do not like to be it. Should I be killed outside Mecca even the distance of a span, it is better for me than being killed inside it.5

By Allah! Had I been inside one of these holes, they would have taken me out of it and done what they wish to do. By Allah! They shall oppress me and transgress just as the Jews oppressed and transgressed the sanctity of the Sabbath.”

As soon as Ibn al-Zubayr had left, al-Husayn (‘a) said to those in his company, “There is nothing in this world this man loves more than seeing me depart from Hijaz. He knows very well that people do not equate him with me, so he wished to see me leave so that the space will be all his.”6

During the same night following which al-Husayn (‘a) left for Iraq, Muhammad Ibn al-Hanafiyya came to him and said, “You know very well how the Kufians betrayed your father and brother, and I fear lest your case should be like theirs.

Stay here, then, for you are the most respected one in the Haram, and the most secure.” Al-Husayn (‘a) said to him, “I fear lest Yazid son of Mu’awiyah should assassinate me inside the Haram, thus becoming the one on whose account the sanctity of this House is violated.” Ibn al-Hanafiyya suggested to him to go to Yemen or to other parts of the peninsula, so Abu ‘Abdullah (‘a) promised him to think about it.

During the early hours of the morning, al-Husayn (‘a) started the preparations for his departure. Ibn al-Hanafiyya again came to him and held the reins of the she-camel upon which al-Husayn (‘a) had already mounted, saying,

“Did you not promise me to think about my suggestion?” “Yes,” al-Husayn (‘a) answered, “But after your departure, the Messenger of Allah (S) came to me in a vision and said, ‘O Husayn! Get out! Allah Almighty has decreed to see you slain.'”

Muhammad Ibn al-Hanafiyya said, “Inna lillahi wa inna ilayhi rajia’un” (We are Allah's, and to Him is our return). He asked him about the reason for letting his family accompany him. Al-Husayn (‘a) said, “It is the Will of Allah to see them taken captives.”7

‘Abdullah son of Ja’far at-Tayyar, and also his sons ‘Awn and Muhammad, wrote him saying, “I plead to you in the Name of Allah to go home once you read this letter, for I fear lest you should be killed and your Ahl al-Bayt (‘a) be eradicated.

If you get killed, the light on earth will be put out, for you are the standard of guidance and the hope of the faithful. Do not hurry in marching, for I shall see you shortly after you read this letter, and peace be with you.”

‘Abdullah took a letter from Yazid's governor over Mecca, ‘Amr Ibn Sa’id Ibn al-’As, granting al-Husayn (‘a) security. He brought it to al-Husayn (‘a) who was then accompanied by Yahya Ibn Sa’id Ibn al-’As, and he tried very hard to dissuade al-Husayn (‘a) from marching to his destination, but Abu ‘Abdullah (‘a) refused. He informed ‘Abdullah that he had seen the Messenger of Allah (S) in a vision giving him an order which he had to carry out.

He asked him what he had seen. “I have not narrated this vision to anyone,” said Imam Husayn (‘a), “and I shall not narrate it till I meet my Lord, the most Exalted One, the most Great.”8

Ibn ‘Abbas said to him, “O cousin! I seek solace, but you are not solacing me, and I fear for you if you do it lest you should perish and be eliminated. The people of Iraq are treacherous; so, do not go near them. Stay in this land, for you are the master of the people of Hijaz. If the people of Iraq want you, as they claim, then let them unseat their governor and enemy, then you should go to them.

If you insist on going out, go to Yemen, for it has fortresses and valleys, and it is a wide and spacious land, and your father has many supporters there. You will be insulated from [the evil] people. You will then be able to write people, dispatch your messengers and disseminate your message, for you will then realize your objective in good health” Al-Husayn (‘a) said to him,

“O cousin! By Allah! I know that you are an advisor with compassion, yet I have already decided to go.” Ibn ‘Abbas then said, “If you insist on going, do not take your women and children, for I fear lest you should be killed as they look on.” Al-Husayn (‘a) said, “By Allah! They [the Umayyads] shall not leave me alone till I am dead. Should they do so, Allah will appoint over them those who will humiliate them till they become more degraded than a woman's rag.”9

This is the ultimate end of anyone seeking to know why al-Husayn (‘a) did not tarry before going to Iraq. The father of ‘Abdullah [Imam al-Husayn, peace be upon him] was not unfamiliar with the nature of the Kufians or with their treachery and hypocrisy. But what could he do after they had expressed their loyalty, obedience and submission to his orders?

Can the Imam of a nation be excused for not providing guidance when he is solicited, or from redeeming them from the claws of misguidance and guiding them to what best pleases the Lord of the World, especially since their dissension and disunity had not yet become manifest?

The reason he gave for marching to meet them, despite their treacherous nature which manifested itself in the way they treated him, his father and his brother (‘a), would prompt those who look at the exterior appearance of matters to blame him.

The Imam chosen for the guidance of the public is too great to do anything that would be used as an argument against him. The country to which Ibn ‘Abbas and others referred has no security, and what happened between Busr Ibn Arta'ah and the people of Yemen underscores the latter’s weakness of resistance and inability to face an oppressor.

Such is the view expressed by al-Shaikh al-Shushtari, may Allah elevate his status. He has said, “Al-Husayn (‘a) had two obligations: a real one, and an evident one: a) As for the real one that caused him to face death and to expose his family to captivity and his children to slaughter, despite his knowledge [of such an imminent fate], it is due to the fact that the tyrants from among Banu Umayyah had convinced themselves that they were right and that ‘Ali and his offspring and supporters were wrong, so much so that they made cursing him part of their Friday congregational prayers...

One of them forgot once to curse ‘Ali (‘a) in his Friday sermon, so they had to remind him of it. Since he was travelling, he had to repeat his prayers as qaza! Had al-Husayn (‘a) surrendered and sworn the oath of allegiance to Yazid, there would have been no trace of the truth left.

This is so because there were many who thought that entering into a covenant with the Umayyads was indicative of their legitimacy and good conduct. But after al-Husayn (‘a) had fought them, exposing his sacred life and those of his family and children to the atrocities that befell them, it became quite clear to the people of his time, and to succeeding generations, that right was on his side and that those who oppressed him were the misguided ones.

b) As regarding the superficially evident cause, he (‘a) sought to safeguard himself and his family by all possible means, but he could not do so. They prohibited him from going anywhere.

Yazid wrote his governor over Medina to kill him. He, therefore, had to get out of it fearing for his life, then he sought refuge with Allah's Sacred House, the safe haven of anyone in apprehension. But they sought him even there to either arrest or to kill him even if he had been found clinging to the curtains of the Ka’ba.

He had no choice except to perform a singular ‘umra rather than a complete Hajj. Then he went to Kufa because its people had written him and sworn the oath of allegiance to him, stressing the importance of his going to meet with them in order to save them from the evil of the Umayyads.

He evidently was, therefore, morally obligated to go along with what they had suggested in order to bring his argument against them home, and so that they would not argue on the Day of Judgment saying that they sought refuge with him and solicited his help against the oppression of the oppressors, but he accused them of dissension and did not help them.

Had he not gone to them, where else would he have gone especially since the earth suddenly became straitened before him despite its vastness? This is the meaning of his saying to Ibn al-Hanafiyya, ‘Had I entered inside one of these land cracks, they would have taken me out of it and killed me!'”

The Imam (‘a) had likewise said to Abu Harrah al-Asadi once, “Banu Umayyah confiscated my wealth, yet I remained patient. And they defamed my honour, and I again remained patient. Then they sought to kill me, so I fled.”10

Everyone in Mecca was grieved to see him leave. When they persisted in their attempts to dissuade him from leaving, he quoted poetic verses composed by a poet from the Aws tribe who had been warned by one of his cousins against participating in the jihad in support of the Messenger of Allah (S):

I shall proceed, for there is no shame

In death to a man who set his mind

To follow the truth

And to perform jihad as a Muslim.

He consoled the righteous men in person,

Leaving behind the depraved,

Opposing the criminals.

Then he cited the verse saying, “And Allah's Command is a decree already passed.”(33:38)11

Al-Husayn (‘a) marched on his way out of Mecca via al-Tan’im13 where he met a caravan laden with merchandise and clothes sent to Yazid Ibn Mu’awiyah by Bahir Ibn Yasar al-Himyari, his governor over Yemen.

Al-Husayn (‘a) seized it and said to those who tended to the camels, “Whoever among you wishes to join us in our march to Iraq will be paid in full, and we will keep him good company. And whoever prefers to part with us, we shall compensate him according to the distance he travelled.” Some of them parted from him, whereas others preferred his company.14

Al-Husayn (‘a) considered that caravan his own wealth that Allah Almighty put at his disposal on account of his being the Imam appointed by the Omnipotent, Praise to Him. Yazid and his father had already confiscated what belonged to him as well as what belonged to the Muslims, so it became mandatory on him to take control of the Muslims' spoils to distribute to the needy among them.

He, indeed, gave of it generously to the bedouins who accompanied him on the way and who complained to him of the pain of poverty from which they were suffering. But it was a destiny that the Master of the Youths of Paradise could not give what the oppressors had confiscated of Prophet Muhammad's nation back to its rightful owners, although his precious sacrifice removed from visions the veils of the misguidance of those who transgressed on Divine Authority.

At al-Sifah, al-Husayn (‘a) met al-Farazdaq Ibn Ghalib, the poet, so he asked him about the people whom he had left behind. Al-Farazdaq said, “Their hearts are with you; the swords are with Banu Umayyah, and Destiny descends from the heavens!”

Abu ‘Abdullah (‘a) said, “You have said the truth. To Allah belongs the affair, and Allah does whatever He pleases. Every day, our Lord deals with a matter. If Destiny descends with what we love, we shall praise Allah for His blessings, and He is the One Whose help we seek so that we may thank Him enough.

But if we are destined not to attain our desires, then none whose intention is to effect righteousness, and whose heart is full of piety, has transgressed.” Al-Farazdaq asked the Imam (‘a) about his verdicts regarding issues such as nathr, rituals, etc. After that, they parted.15

It is narrated that al-Farazdaq said, “I went out of Basra seeking to perform the ‘umra. I saw an army in the desert and inquired who it belonged to. I was told that it was the army of al-Husayn Ibn ‘Ali (‘a), so I decided to express my gratitude to the Messenger of Allah (S). I came to him and greeted him.

He asked me, ‘Who is the man?' I said, ‘Al-Farazdaq Ibn Ghalib.' He said, ‘This is a short name!' Said I, ‘Your name is even shorter! You are the son of the daughter of the Messenger of Allah!'”16

Abu ‘Abdullah (‘a) marched on. At That ‘Irq17 he met Bishr Ibn Ghalib and asked him about the people of Kufa. “Their swords are with Banu Umayyah,” he said, “and their hearts are with you.” “You have said the truth,” said the Imam (‘a).18

Al-Rayyash narrated about those who met al-Husayn (‘a) on his way to Kufa. This narrator says, “Having performed the pilgrimage, I set out on the highway alone. As I thus walked, I noticed a number of tents, so I went in their direction and inquired who they belonged to. I was told that they belonged to al-Husayn son of ‘Ali and Fatima, peace be upon all of them.

I went to see him, and I saw him leaning on the entrance of the tent reading a book in his hand. I said, ‘O son of the Messenger of Allah! May my parents be sacrificed for your sake! What brought you to this desolate land which has neither countryside nor strongholds?'

He, peace be upon him, said to me, ‘These people [the Umayyads] terrorized me, and here are the letters of the people of Kufa, my assassins. So, once they do it, leaving no sanctity of Allah without violating it, Allah will send them those who will kill them till they become more debased than a bondmaid's rag'.”19

Having reached al-Hajir20 from the direction of al-Rumma, he sent the people of Kufa the answer to the letter he had received from Muslim Ibn ‘Aqil and dispatched it with Qays Ibn Mushir al-Saydawi21. In it, he said, “Muslim Ibn ‘Aqil's letter reached me.

In it, he informs me of your consensus to support us and to demand our rights; therefore, I plead to Allah to enable us to do what is good and to reward you with the greatest of His rewards. I have come to you from Mecca on the eighth of Thul-Hijjah; so, if my messenger reaches you, maintain your stand, for I shall reach you in a few days.”

Al-Husayn (‘a) departed from al-Hajir. As he passed by each watering place of the Arabs, the number of those who joined him kept increasing22. Finally he reached a watering place where he met ‘Abdullah Ibn Muti’ al-’Adawi.

When the latter came to know that al-Husayn (‘a) intended to reach Iraq, he said to him, “I fear for you, O son of the Messenger of Allah, lest the sanctity of Islam should be violated, and I plead to you in the Name of Allah with regard to the Arab's sanctity. By Allah! If you seek what is in the hands of Banu Umayyah, they will kill you, and once they have killed you, they will not fear anyone else after you,” but al-Husayn (‘a) insisted on marching23.

When al-Husayn (‘a) reached Zarud26, Zuhayr Ibn al-Qayn al-Bajali27, who did not support him and even hated to be near him, alighted near him. Water gathered them somehow at the same place. As Zuhayr and his group were eating, a messenger sent by al-Husayn (‘a) came to them inviting Zuhayr to meet his master Abu ‘Abdullah (‘a).

Zuhayr hesitated to say anything, but his wife, Dulham daughter of ‘Amr, urged him to meet the Imam (‘a) and to listen to what he had to say28.

Zuhayr, therefore, went and swiftly returned elated with his face showing signs of excitement. He ordered all is belongings to be packed. He also ordered everyone to go to the Master of the Youths of Paradise (‘a). He said to his wife, “Go to your family, for I hate to see you receiving any harm on my account.”

Then he said to those around him, “Whoever among you loves to support the son of the Messenger of Allah (S), let him join us; otherwise, this should be the last time I see you.”

Then he narrated to them what Salman al-Farsi had foretold him with regard to the imminent battle. Zuhayr said, “We invaded Ballinger29 and we were victorious, so we acquired a great deal of booty and we, therefore, were very glad. When Salman al-Farsi30 saw how excited we all were, he said, ‘If you ever meet the Master of the Youths from the Progeny of Muhammad, peace of Allah and blessings be upon him and his progeny, you should then be more elated for fighting on his side than you now are elated on account of your booty; as for me, I now bid you farewell.'”31

Zuhayr's wife said, “Allah has chosen this honour for you, and I request you to remember me on the Day of Judgment and say a good word on my behalf to al-Husayn's grandfather, peace be upon him.”32

At Zarud, the Imam (‘a) was informed of how Muslim Ibn ‘Aqil and Hani Ibn ‘Urwah were killed, so he kept repeating: Inna lillah wa inna ilayhi rajia’un (We belong to Allah, and to Him shall we return), as he wept, pleading to Allah to have mercy on them33.

With him the Hashemites wept, too, and there was a great deal of wailing coming from the women’s quarters, so much so that the whole place was shaken because of Muslim Ibn ‘Aqil being killed. Tears poured profusely.34

‘Abdullah Ibn Salim and al-Munthir Ibn al-Mashma’il, both from the tribe of Asad, said to the Imam (‘a), “We plead to you in the Name of Allah, O son of the Messenger of Allah, to go away, for you will not find any supporter in Mecca.”

‘Aqil's offspring stood up and said, “We shall not leave before seeking revenge or taste of what our brother has tasted.” Al-Husayn (‘a) looked at them and said, “There is nothing good in life after these folks.”35

At al-Tha’labiyya, a man came to Imam al-Husayn (‘a) and asked him about the meaning of the verse saying,

“(Remember) the Day when We will call every people by their Imam” (Qur’an, 17:71).

He, peace be upon him, said to him,

“An Imam calls others for guidance and is answered positively, while another imam calls others to misguidance and is also answered positively: this group shall be in Paradise, and that shall be in hell, and it is the explanation of the verse saying,

‘A party shall be in Paradise, and another shall be in the burning fire' (Qur’an, 42:7).”36

At the same place, a man from Kufa met him. The Imam said to him, “By Allah! Had I met you in Medina, I would have showed you the marks Gabriel had left in our house and the place where he used to descend with revelation to my grandfather, O brother of Kufa! It is from us that knowledge initiates. Have they become learned while we became ignorant? This shall never be.”37

Bajir, of al-Tha’labiyya, narrates saying, “Al-Husayn passed by us when I was a young lad. My brother said to him, ‘O son of the daughter of the Messenger of Allah! I see your followers to be very small in number.' With his whip he pointed to a saddlebag a man was carrying [for him] and said, ‘This is full of letters.'”38

At al-Shuquq39, al-Husayn (‘a) saw a man coming from Kufa40, so he asked him about the people of Iraq. He informed the Imam (‘a) that they were all against him. He, peace be upon him, said, “The affair is with Allah; our Lord does whatever He pleases. Our Lord, Praise to Him, each day manages the affairs.” Then he quoted the following verses of poetry41:

At Zubala, he was informed that ‘Abdullah Ibn Yaqtur, the man dispatched by al-Husayn (‘a) to Muslim Ibn ‘Aqil, had been killed. Al-Hasin Ibn Namir arrested him at al-Qadisiyya and sent him to ‘Ubaydullah Ibn Ziyad who ordered him to ascend the pulpit and to curse the liar son of the liar.

When ‘Abdullah Ibn Yaqtur looked at the people from the pulpit, he said, “O people! I am the messenger of al-Husayn son of Fatima (‘a) to you so that you may support and assist him against the son of Marjana,” whereupon ‘Ubaydullah ordered him thrown from the mansion’s rooftop. He was hurled down from there. His bones were crushed, but he did not die.

A man named ‘Abd al-Malik Ibn ‘Umayr al-Lakhmi came to him and cut his throat. When the latter was shamed for having done so, he said, “I killed him in order to put an end to his suffering.” It is also said that the man who killed him was tall and that he looked like ‘Abd al-Malik Ibn ‘Umayr.

The Imam (‘a) informed those who were in his company of what had happened, giving them the option to leave. They dispersed right and left. Those who remained with him were his own companions who had come with him from Mecca.

Actually, a large number of bedouins had joined him thinking that he was going to a land where he would be welcomed by supporting natives. He, peace be upon him, hated for them to march with him except with their knowledge of what to expect, knowing fully well that if he permitted them to leave, only those who were ready to support him to the end would remain.42

The Imam (‘a) left Zubala, reaching al-’Aqaba's heartland where he said to his companions, “There is no doubt in my mind that I am going to be killed. In a vision, I saw myself being mauled by dogs the most fierce among them was spotted.”43

‘Amr Ibn Lawthan, of Banu ‘Ikrimah, suggested to him to return to Medina due to the treachery and betrayal upon which the people of Kufa were bent. Abu ‘Abdullah, peace be upon him, said, “I am not unfamiliar with their attitude, yet Allah's will shall never be overruled.”44

Then he, peace be upon him, said, “They shall not leave me till I am dead, and once they have done it, Allah will send upon them those who will humiliate them till they become the most abased among all nations.”45

Al-Husayn (‘a) left al-’Aqaba then set up his camp at Sharaf46. In the pre-dawn, he ordered his servants to fill their water bags with water. At midday, he heard a man among his companions crying, “Allahu Akbar!” Al-Husayn (‘a) asked him about the reason. “I did so upon seeing palm-trees,” said the man, but those who were in his company denied that there could be any palm-trees in such a place, and that what he saw could have been lances and horses' ears.

Al-Husayn (‘a) said, “I am of the same view,” then he asked them whether they could shelter themselves anywhere. They suggested a place called Thu Hasam47 on their left side. Al-Husayn (‘a) swiftly moved there and set up his camp.

Soon, al-Hurr al-Riyai48 came to them face-to-face escorted by a thousand cavaliers. He was dispatched by [‘Ubaydullah] Ibn Ziyad in order to prohibit al-Husayn (‘a) from going back to Medina, to arrest him, and to bring him to Kufa. It was a very hot midday when al-Hurr and his men confronted al-Husayn (‘a).49

When the Master of Martyrs (‘a) saw how thirsty that band was, he ordered his followers to serve water to them and to their horses. They gave each and every one of them water, then they filled water pots and brought them near the horses each one of which drank three to five times of them till they all drank to their fill.50

‘Ali Ibn al-Ti’an al-Muharibi was in al-Hurr’s company. He happened to be the last to be served, so he was suffering acutely of the pangs of thirst. In his Hijazi accent, al-Husayn (‘a) said to him, “Ankhi al-rawiya,” but the man did not understand what he (‘a) meant. The Imam (‘a), therefore, repeated his statement, this time using classical Arabic: “Ankhil-jamal.”

When the man tried to drink, he caused the water to run wastefully out of the water-bag, so the Fragrant Flower of the Messenger of Allah (S) now said to him, “Ankhi al-siqa,” but the poor man did not know exactly what to do due to his inability to think because, again, of the thirst from which he was severely suffering.

This time the Imam (‘a) stood up and adjusted the water-bag for that man in person till he drank enough, then he (‘a) watered his horse as well.

Such is the kindness and compassion of the most Oppressed One towards that band that met in a desert where each drop of water was as precious as life itself. Surely he was fully aware of the situation being so precarious, knowledgeable of the consequences should water run out the next day, knowing that it could be the sole cause of death. But the Prophet's blood that ran in his veins, and the exemplary generosity of his father ‘Ali (‘a), did not leave him any choice.

O son of al-Zahra’, heart of ‘Ali the valiant,

O soul of the guiding Prophet!

Strange how these people did not

Come to you to sacrifice themselves for you;

But they did not value your precious soul:

How can dust be compared with the mountain?

How wondrous to see Allah's Clemency

When they, as He watched, violated your sanctity!

How strange, the favourites of Allah became

For Yazid and for Ziyad a booty to claim!

Then al-Husayn (‘a) welcomed them. He praised Allah and glorified Him then said:

“This is to seek pardon of Allah, the most Exalted One, the most Mighty, and of your own selves: I did not come to you except after having received your letters which your messengers delivered to me, requesting me to come to you, saying, “We have no Imam, so come to us, perhaps Allah will gather all of us under the shade of His guidance.”

So if the case is as such, then I have come to you; therefore, provide me with that whereby I can trust your promises and covenants. But if you hate my arrival, then I shall leave you and go to where I had come from.”

The men did not utter one word. Al-Hajjaj Ibn Masruq al-Ju’fi called the athan for the noon prayers. It was then that al-Husayn (‘a) asked al-Hurr, “Would you like to lead your men for the prayers?” He answered: “No. Rather, we will all pray behind you.”

The Imam (‘a) led the prayers.

Having finished the prayers, the Imam (‘a) faced them, praised and glorified Allah and blessed Prophet Muhammad (S) then said,

“O people! If you fear Allah and wish to get to know who follows righteousness, it will please Allah better. We, the family of Muhammad (S), are more worthy of you in shouldering the responsibility of authority, more so than these who lay a claim to what does not belong to them, whose tradition is oppression and transgression.

If you insist on hating us and ignoring our right, and if your view now is different from what your letters to me described, then I will part from you.”

Al-Hurr said, “I do not know what letters you are talking about.” Al-Husayn (‘a) immediately ordered ‘Uqbah Ibn Sam’an to bring out two saddlebags full of letters. Al-Hurr said, “I am not among their senders, and I have been ordered not to part with you once I meet you till I bring you to Ibn Ziyad in Kufa.”

Imam al-Husayn (‘a) said, “Death is closer to your reach than that.” He ordered his companions to ride, and the women, too, rode, but al-Hurr forbade them from going to Medina, so al-Husayn (‘a) said to al-Hurr, “May your mother lose you! What do you want of us?” “Should anyone else other than you say so to me,” al-Hurr responded, “and he is in the same boat as you now are, I would not hesitate to let his mother lose him no matter who he may be!

By Allah! I have no way to refer to your mother except in the very best of way of which we are capable. But let us come to a mid-way between both of us which neither leads you to Kufa nor takes you back to Medina till I write Ibn Ziyad, perhaps Allah will grant me safety and not try me with anything relevant to your issue.” After a short while he added saying,

“I admonish you to remember Allah with regard to your life, for I testify that should you fight, you will be killed.” Al-Husayn (‘a) said, “Are you scaring me with death?! Will your calamity really lead you to kill me? In that case, let me say what the brother of the Aws [tribe] said to his cousin who desired to support the Messenger of Allah, peace of Allah be upon him and his Progeny:51

I shall proceed: There is no shame

A man to his death goes.

If he truly intends so and

As a Muslim struggles,

And if he the righteous with his life consoles,

Leaving a depraved one, opposing a criminal.

So if I live, I shall not regret or be shamed

But if I die, surely I shall not be blamed

Humiliation suffices you if you accept to be oppressed.”

Having heard him say so, al-Hurr stayed away from him. Al-Husayn (‘a), therefore, rode with his companions in one area while al-Hurr and his fellows rode in another.52

At al-Bayda53, the Imam (‘a) delivered a speech to al-Hurr's companions after having praised and glorified Allah. In it he said,

“O people! The Messenger of Allah (S) has said, “If one sees an oppressive ruler, who makes lawful what Allah has made unlawful, and he does not get him to alter his conduct through something he does or says, it will be incumbent upon Allah to resurrect him in that ruler's company. These folks have upheld Satan and abandoned their obedience to the most Merciful One, demonstrating corruption and making mischief evident.

They idled the limits (set forth by Allah) and took to their own selves what belonged to others, prohibiting what Allah has permitted and permitting what He has prohibited. I am the best suitable person to change the situation. Your letters reached me, and so did some of your messengers who brought me your oath not to hand me over [to my foes] or to betray me.

If you, therefore, complete the terms of your oath of allegiance, you will achieve the right guidance, for I am al-Husayn son of ‘Ali and Fatima daughter of the Messenger of Allah (S). My soul is with yours, my family is with your families, and you have in me a model of conduct.

But if you do not, and if you violate your promise and renege in your oath of allegiance to me, then, by my life, it will not be the first time that you do so: you did so to my father, to my brother [Imam al-Hasan (‘a)], and to my cousin Muslim.

Deceived is whoever trusts you. Surely it is to the detriment of your own luck that you thus err, rendering your lot a loss. Whoever reneges, he, indeed, reneges against his own soul, and Allah shall suffice me for you, and peace be with you and the mercy and blessings of Allah”. 54

At al-Ruhayma55, a Kufian named Abu Haram met the Imam (‘a) and said to him, “O son of the Messenger of Allah! What made you leave the sanctuary of your grandfather?” The Imam (‘a) said, “O Abu Haram! Banu Umayyah taunted my honour, and I took to patience. And they confiscated my wealth, and I again took to patience.

Then they sought to kill me, so I fled. By Allah! They will kill me. Allah will then cover them with an overwhelming humiliation and with a sharp sword which He will place over their heads, a word that will abase them56 till they become more abased than the people of Saba' (Sheba) who were ruled by a woman over their wealth and their lives.”57

At al-Qadisiyya, al-Hasin Ibn Namir al-Tamimi arrested Qays Ibn Mushir al-Saydawi, al-Husayn's messenger to the people of Kufa. Al-Hasin had been ordered by Ibn Ziyad to station cavaliers to guard the area between Khafan and Qatqatana58. When he wanted to search the messenger, the latter took the letter out and shredded it.

He was brought to Ibn Ziyad who asked him why he had shredded the letter. He told Ibn Ziyad that he did so in order that they would not know what it contained. But Ibn Ziyad insisted that he should tell him about its contents. Qays refused, whereupon Ibn Ziyad said to him, “Ascend the pulpit and curse al-Husayn and his father and brother; otherwise, I will cut you to pieces.”

Qays ascended the pulpit, praised and glorified Allah and blessed the Prophet (S) and his Progeny (‘a) and was profuse in imploring Allah's blessings on the Commander of the Faithful (‘a) and on al-Hasan and al-Husayn (‘a).

Moreover, he cursed ‘Ubaydullah Ibn Ziyad and his father and all Banu Umayyah, then he said, “O people! I am the messenger of al-Husayn (‘a) to you! I have left him in such-and-such a place; so, you should rush to his aid.” Ibn Ziyad ordered him to be thrown from his mansion's rooftop. He was thrown; his bones were crushed, and he died59.

Some accounts say that he did not die immediately, so ‘Abd al-Malik Ibn ‘Umayr al-Lakhmi slit his throat [as stated above]. When he was blamed for doing so, he said, “I only wanted to put an end to his suffering.”60

At ‘Uthayb al-Hajanat61, al-Husayn (‘a) met four men who were leaving Kufa on camel-back, taking with them “al-Kamil,” a horse belonging to a man called Nafi’ Ibn Hilal. They were: ‘Amr Ibn Khalid al-Saydawi, his slave Sa’d, Majma’ Ibn ‘Abdullah al-Mathhaji, and Nafi’ Ibn Hilal. Their guide, al-Tirimmah Ibn ‘Adiy al-Ta’i, was chanting the following verses:

O my she-camel! Do not complain of my impatience,

And set out just before the sun rises,

So we may join the best of riders and embark

Upon the best journey till we reach

One beautified with the best of descent,

The munificent, the free, the open-hearted one

Whom Allah brought for the best of affair:

May He preserve him as He preserves time!

When they reached al-Husayn, peace be upon him, they chanted those verses for him, so he (‘a) said, “By Allah! I hope what Allah fares with us will be good, whether we are killed, or whether we win victory.”

Al-Husayn (‘a) asked them about the public opinion. They said, “Prominent personalities have received great bribes; people's hearts are with you, while the swords are turned against you.” They informed him of Qays Ibn Mushir al-Saydawi having been killed, so he, peace be upon him, quoted the Qur’anic verse saying,

“... of them is he who accomplished his vow, and of them is he who awaits” (Qur’an, 33:23).

“O Allah!” he added, “Make Paradise our home and theirs, and include us and them in Your mercy and in all what is desired of Your treasured rewards.”

Al-Tirimmah has said, “I saw people before my departure from Kufa meeting outside. I asked them about it, and they said to me, ‘They are being paraded, then shall they be sent away to fight al-Husayn.' I, therefore, plead to you in the Name of Allah not to go to fight them, for I see none aiding you. If only this group fights you, the same one I see watching you, they will suffice to put an end to you.

Come with us in order to settle at our mountain, ‘Aja. It protected us from the kings of Ghassan and Himyar, from al-Nu’man Ibn al-Munthir, and from al-Aswad and al-Ahmar. By Allah, after no more than ten days, Tay's men will come to your aid riding or on foot. I guarantee you twenty thousand men from Tay who will defend you with their swords till it becomes clear to you what you wish to do.”

Al-Husayn (‘a) prayed Allah to reward him and his people with goodness then said, “A covenant binds us to the people, and we cannot depart till destiny deals between us and them.”

Al-Tirimmah then asked his permission to get provisions to reach his own family, promising that he would hurry back to support him. He granted him permission as others accompanied him.

Al-Tirimmah delivered the provisions to his people then quickly returned. Having reached ‘Uthayb al-Hajanat, he came to know that al-Husayn, peace be upon him, had been killed, so he went back.62

A-Husayn (‘a) marched from ‘Uthayb al-Hajanat till he reached Qasr Bani Muqatil63. There, he saw a tent, a lance planted in the ground, and a mare waiting. He inquired about them and was told that they belonged to ‘Ubaydullah Ibn al-Hurr al-Ju’fi64. Al-Husayn (‘a) sent him al-Hajjaj Ibn Masruq al-Ju’fi as his messenger.

Ibn al-Hurr asked him what he wanted. He said, “I have a gift for you and I have esteem, if you only accept. Al-Husayn (‘a) invites you to support him. If you fight for him, you will be rewarded, and if you get killed, you will be a martyr.” Ibn al-Hurr said, “By Allah! I did not leave Kufa except on account of the large number of people whom I saw going out to fight him, and on account of his own Shi’as betraying him; so I realized that he was certainly going to be killed and that I am unable to do much for him; I do not like him to see me, nor do I like to see him.”65

Al-Hajjaj relayed what he had heard to al-Husayn (‘a) who stood up and, accompanied by a number of his family members and companions, entered al-Hurr's tent. The latter seated the Imam (‘a) in the middle. Ibn al-Hurr himself narrated later saying, “I never saw in my life anyone better looking or greater than al-Husayn, nor did I ever feel sorry for anyone as much as I felt sorry for him when I saw him walking surrounded by very young men.

I looked at his beard and found it as dark as a raven's wing, so I asked him whether it was naturally black or whether he had dyed it. He said to me, ‘O Ibn al-Hurr! Gray hair hastened to me,' so I realized that he had dyed it.”66

Having settled there, Abu ‘Abdullah (‘a) praised Allah and glorified Him then said, “O Ibn al-Hurr! Your countrymen wrote me saying that they were unanimous in supporting me. They asked me to go to them, but it seems it is not as they claimed67.

You have committed a great many sins; so, would you like to seek repentance whereby you wipe out your sins?” He said, “And how is that, O son of the Messenger of Allah?” Al-Husayn (‘a) said, “You should support the son of your Prophet's daughter and fight on his side.”68

Ibn al-Hurr said, “By Allah! I know that whoever supports you will be happy in the hereafter, but how much help can I afford you, having left in Kufa none to support you? I, therefore, plead to you in the Name of Allah to agree to this plan of mine, for I hate to die!

My mare, al-Mulhiqa, is such that I never pursued anything except that it caught up with it, nor did anyone pursue me except that I outran him. Take her; she is yours.” Al-Husayn (‘a) said, “Should you prefer your own safety over supporting our cause, we have no need for your mare or for you69:

‘You should not take those who mislead others for friends' (Qur’an, 18:51)70.

I advise you just as you advised me, that if you can, do not hear our cries, nor should you witness our battle, for by Allah, whoever hears our mourners and refuses to come to our rescue will be hurled by Allah into the fire of hell headlong.”71

Ibn al-Hurr regretted having lost the opportunity to support al-Husayn (‘a), so he composed the following poetic lines:

So long as I live, so shall my sigh

Reverberating between my chest and my choke

When he did say to me at the mansion:

“Should you really leave us and from us depart?”

Husayn in humility seeks my support

Against the people of enmity and dissension.

Should sighing cleave a freeman's chest,

My heart would now be cleft.

Had I defended him with my life

I would have earned mercy on the Day of Meeting.

Had I fought beside Muhammad's son, may I

For him sacrifice my life;

So bid farewell and hurry to set out,

Surely winners are those who support Husayn,

While deeds of others, the hypocrites, will be in vain.

At the same place, ‘Amr Ibn Qays al-Mashfari and his cousin met al-Husayn (‘a) who asked them whether they had met him in order to support him. They said to him, “We have a large number of dependents and we have many items which belong to others.

We do not know what will happen, and we hate not to give people back what they had entrusted to us.” He, peace be upon him, said to them, “Go, and do not hear our women mourn, nor should you see us wearing black, for whoever hears our women wailing or sees our black without supporting us, it will be incumbent upon Allah, the most Exalted, the most Great, to hurl him in hellfire headlong.”72

When the night came to a close, the Imam (‘a) ordered his servants to fill their water bags and to leave Qasr Bani Muqatil. On their way, al-Husayn (‘a) was heard repeating: Inna lillah wa inna ilayhi rajia’un, wal hamdu lillahi rabbil ‘a lamin... (We belong to Allah and to Him shall we return, and all Praise belongs to Allah, the Lord of the worlds).

His son, ‘Ali al-Akbar, heard him and asked about the reason which prompted him to keep repeating these statements. Said the Imam (‘a), “I drowsed for a moment, whereupon I saw a horseman saying, ‘These people are marching as fates march towards them,' so I realized that we are being eulogized.” “May Allah never permit you to see any evil,” said ‘Ali al-Akbar,

“Are we not right?” “We are, by the One to Whom all the servants shall return,” al-Husayn (‘a) answered. “O father! In that case, we do not mind at all having to die so long as we are right,” said ‘Ali. Al-Husayn (‘a) said, “May Allah reward you for being such a good son with the best of rewards whereby He rewards a son on behalf of his father.”73

Al-Husayn (‘a) kept marching till he arrived at Ninawa74.
There, an armed man riding a camel was seen coming in their direction. They waited for him. He turned out to be a messenger sent by Ibn Ziyad to al-Hurr carrying a letter wherein he was ordering al-Hurr to be rough in treating al-Husayn (‘a) and not to permit him to set up his camp anywhere other than in the wilderness where there was neither access to water nor any natural fortifications.

Such was the letter which al-Hurr himself had read to al-Husayn (‘a) who said to him, “Let us camp at Ninawa, or al-Ghadiriyya, or Shufayya.” “I cannot do that,” said al-Hurr, “for the man [governor] has already assigned men to spy on me.” 75

Zuhayr Ibn al-Qayn said, “O son of the Messenger of Allah! Fighting this band is easier for us than fighting those who will come after them. By my life! Armies will come to us which our eyes had never seen before.”

Al-Husayn (‘a) said to him, “I shall not be the one who fights them first.” Then Zuhayr said, “There is a village nearby at the bank of the Euphrates; it is defensible and it overlooks the Euphrates from all but one direction.” Al-Husayn (‘a) asked him about its name, and when he came to know that it was called “al-’Aqr,”76 [which means in Arabic “hamstringing”], the Imam (‘a) said, “We seek refuge with Allah against hamstringing.”

Al-Husayn (‘a) then turned to al-Hurr and asked him to keep on marching further.

They all marched till they reached an area called Karbala’. There, al-Hurr and his company stopped in front of al-Husayn (‘a), forbidding him from going any further, saying, “This place is near the Euphrates.” It is said that as they were marching, al-Husayn's horse stopped and refused to move just as Allah had caused the she-camel of the Prophet (S) to stop at the Hudaibiya77.

It was then that al-Husayn (‘a) inquired about the name of that place. Zuhayr said to him, “Keep on marching and do not ask about anything till Allah brings us ease. This land is called al-Taff.” He, peace be upon him, asked him whether it had any other name, so he told him that it was also called “Karbala’”. It was then that the Imam (‘a) started weeping78.

He said, “O Allah! I seek refuge with You against the karb [affliction] and bala’ [trial and tribulation]!79 Here shall we camp, and here will our blood be spilled and our graves be dug! My grandfather the Messenger of Allah (S) had told me so.” 80

11. On p. 137 of Tathkirat al-Khawass of Ibn al-Jawzi, the grandson, al-Husayn (‘a) cited these verses when al-Hurr warned him against disputing with Banu Umayyah.

12. Excerpted from a poem by the hujjah Sayyid Muhammad Husayn al-Kayshwan published in ‘Allama Shaikh Sharif al-Jawahiri's Muthir al-Ahzan.

13. On p. 416, Vol. 2, of Yaqut al-Hamawi's Mu’jam al-Buldan, it is said to be a place located two farasangs from Mecca. It is named as such because on its right there is a mountain called Na’im and another on its left called Na’im, while the valley is called Na’iman, and a mosque is there. On p. 60 of Ahmad Ibn Muhammad al-Khadrawi's book Fada’il al-Balad al-Amin, it is said to be three or four miles from Mecca.

14. al-Tabari, Tarikh, Vol. 6, p. 218. Al-Khawarizmi, Maqtal al-Husayn, Vol. 1, p. 220. Ibn Kathir, Al-Bidaya, Vol. 8, p. 166. Shaikh Al-Mufid, Al-Irshad. Ibn Nama, Muthir al-Ahzan, p. 21. Ibn Abul-Hadid, Sharh Nahjul Balagha, Vol. 4, p. 327 (first Egyptian edition). All these references say that the wealth confiscated by al-Husayn (‘a) had been transported to Mu’awiyah Ibn Abu Sufyan, and that al-Husayn (‘a) wrote Mu’awiyah in its regard saying, “A caravan coming from Yemen carrying merchandise, outfits, and amber passed by us on its way to you so that you may deposit it in the coffers of Damascus to thereby elevate the status of your father's offspring after you take of it whatever satisfies you. I need it, so I am taking it.” Mu’awiyah wrote him back saying, “You took that wealth while you were unworthy of it after your admission that it belonged to me. The wali has a greater right to fare with the wealth; moreover, he has expenses to pay. By Allah! Had that wealth been left alone till it reached me, I would not have diminished your share of it, but there is in your head a certain desire, and I very much like to see it come out during my own time so that I may recognize your value and overlook what you have done. But I, by Allah, fear lest you should be tried by one who does not regard you more than he regards a she-camel's hiccup.”

15. al-Tabari, Tarikh, Vol. 6, p. 218. Ibn al-Athir, Al-Kamil, Vol. 4, p. 16. Al-Thahabi, Tathkirat al-Huffaz, Vol. 1, p. 338. This meeting is referenced in al-Mufid's Irshad as well. al-Thahabi says that the meeting between al-Husayn (‘a) and al-Farazdaq took place at That ‘Irq, whereas in Yaqut al-Hamawi's Mu’jam al-Buldan, it is said to have taken place at al-Sifa between Hunayn and the Haram's nusub, on the west side upon entering Mecca.

17. According to p. 317, Vol. 2, of Al-Bahr al-Ra’iq by the Hanafi author Ibn Najim, it is located at the distance of two stages between That ‘Irq and Mecca. On p. 216, Vol. 2, of Ibn Muflih's book Al-Furu’, it is said to be located at the distance of two days' travel. It is named as such after a small mountain in its locality as indicated on p. 8, Vol. 7, of Taj al-’Arus. According to Sunnis, That ‘Irq marks the timing zone of the people of the east, including Iraq and Khurasan. Traditions recorded by Imamites, however, say that the Messenger of Allah (S) marked al-’Aqiq as the timing zone for the people of Iraq, which is recommended by Imam al-Shafi’i who says so on p. 118, Vol. 2, of his book Al-Umm, believing that there is no hadith designating That ‘Irq for such timing, and that it was [second caliph] ‘Umar who designated it as such; this is what al-Bukhari tells us as he quotes [the caliph’s son, ‘Abdullah] Ibn ‘Umar. On p. 257, Vol. 3, of Ibn Qudamah's book Al-Mughni, Ibn Abd al-Barr is cited as saying that the wearing of the ihram garb is better done at al-’Aqiq, despite the fact that it was That ‘Irq that designated the timing zone for all the people of the east [i.e., Muslims residing in the eastern region of the then Islamic domain]. On p. 250, Vol. 3, of Fath al-Bari, it is indicated that al-Ghazali, al-Rafi’i, al-Nawawi, and those who documented al-Shafi’i emphatically insist that there is no tradition designating That ‘Irq a timing zone as such. The Hanafis, Hanbalis, and Shafi’is have all testified to this fact. On p. 199, Vol. 6, of Mu’jam al-Buldan, it is indicated that al-’Aqiq is situated in the valley of Thu Halifa, and it is closer to Mecca. Imamite faqihs have been cautious, recommending not to wear the ihram at That ‘Irq which lies at the end of al-’Aqiq.

19. On p. 169, Vol. 8, of Al-Bidaya, however, this statement is altered to read: “... more lowly than a bondmaid's scarf,” but I could not make much sense of it, nor is it supported linguistically! The accurate wording is what is indicated above. The rag referred to is used by a woman to insert in her vagina to absorb her menstrual blood.

20. According to Mu’jam al-Buldan, “al-hajir” is a water jetty built at the borders of a valley as a safeguard against the flood. On p. 290, Vol. 4, however, it is also referred to as a resting area for those travelling from Basra to Medina, a place where the people of Kufa and Basra meet. On p. 136, Vol. 3, of Taj al-’Arus, it is said to be a place on the highway to Mecca. On p. 195, Vol. 1, of Tarikh al-Adab al-’Arabi, (History of Arab Literature), where Zuhayr Ibn Abu Sulma's biography is detailed. The latter is quoted as saying that al-Hajir is located in the south of today's city of Riyadh, in Najd. According to p. 219, Vol. 2, of Mu’jam al-Buldan, it is indicated that it lies within the expanse of al-Rumma, a plateau in Najd.

Riďa Kahhalah, in a footnote on p. 274 of his book Jughrafyat Shubh Jazirat al-’Arab (Geography of the Arabian Peninsula), quotes Ibn Durayd saying that al-Rumma is a spacious low land in Najd in which the rainfall pours from several valleys. Ibn al-’Arabi says that al-Rumma is wide and expansive and is traversed by one travelling for a full day, a place upon the high lands of which Banu Kilab descend, then they depart there from, whereupon Abas and Ghatfan people do likewise, then Banu Asad. Al-Asma’i says, “Al-Rumma's low land is a huge valley acting as a barrier to the right of Falja and al-Duthayna till it passes through the quarters of al-Abyad and al-Aswad which are separated by a distance of three miles.”

He continues to say, “Al-Rumma extends from the Ghawr [deep low land] to Hijaz. The high areas of al-Rumma are inhabited by the people of Medina and to Banu Salim. Its middle part is inhabited by Banu Kilab and Ghatfan, while its south is populated by Banu Asad and Banu Abbas, then it ends at the sand dunes of al-’Uyun.”

21. On p. 152 of ‘Ali Ibn Muhammad al-Fattal al-Naishapuri's book Rawat al-Wa’izin, it is indicated that he was dispatched by ‘Abdullah Ibn Yaqtur, and it is quite possible he had sent them two letters, one with ‘Abdullah Ibn Yaqtur and another with Qays Ibn Mushir. On p. 492, Vol. 3, of Al-Isaba (of Ibn Hajar al-’Asqalani), following the discussion of Qays's lineage, the author says, “He was with al-Husayn (‘a) when he [al-Husayn (‘a)] was killed at the Taff.” This is incorrect. Ibn Ziyad killed the man at Kufa.

26. On p. 327, Vol. 4, of Mu’jam al-Buldan, it is described as sand dunes between al-Tha’labiyya and al-Khuzaymiyya on a pilgrim's way coming from Kufa, and it lies one mile from al-Khuzaymiyya. There is a lake in it, and it is the site of the Battle of Zarud.

29. According to both Mu’jam al-Buldan and Al-Mu’jam fi ma Ista’jam [Concordance of what is non-Arab], it is one of the cities of the Khazar conquered in 33 A.H./653 A.D. by Salman Ibn Rabi’ah al-Bahili. I could not find any reference in either of these books to any other city bearing the same name, but Ibn Hajar al-’Asqalani, on p. 274, Vol. 3, of his book Al-Isaba, details the biography of Qays Ibn Farwah Ibn Zurarah Ibn al-Arqam adding, “He participated in the conquests of Iraq and was martyred at Ballinger, Iraq.” (!!!) He placed the accent marks on the word then added saying that Salman Ibn Rabi’ah was the commander of the army.

30. The statement by Salman is cited in Al-Irshad by the mentor al-Mufid and also by al-Fattal on p. 153 of his book Rawat al-Wa’izin, by Ibn Nama on p. 23 of his book Muthir al-Ahzan, by al-Khawarizmi on p. 225, chapter 11, Vol. 1, of his book Maqtal al-Husayn, by Ibn al-Athir on p. 17, Vol. 4, of his book Al-Kamil, and by al-Bakri on p. 376, Vol. 1, of his concordance Al-Mu’jam fima Ista’jam. This is supported by what al-Tabari states on p. 77, Vol. 5, of his Tarikh, and by Ibn al-Athir as he states so on p. 50, Vol. 3, of his book Al-Kamil. Both authors testify that Salman participated in that invasion.

32. Ibn Nama, Muthir al-Ahzan, p. 23. Ibn Tawus, Al-Luhuf, p. 40. On p. 224, Vol. 6, of al-Tabari's Tarikh, first edition, it is stated that Zuhayr said to his wife, “You are divorced! So go back to your family, for I do not wish any harm to reach you on my account.” But I do not understand what his objective behind this divorce might have been!

Did he wish to exclude her from inheriting him, or did he permit her to remarry after three months, or did he not wish her to be his wife in the hereafter?! The Commander of the Faithful (‘a) had divorced some of the Prophet's wives. Imam al-Riďa (‘a) had divorced Umm Farwa, al-Kaďim's wife [Imam Musa al-Kaďim being his {al-Riďa’s} father]. This free woman had actually done him [Zuhayr] a favour: she paved for him the path to eternal happiness through martyrdom. Our only solace is the fact that the person who had narrated that “tradition” was none other than al-Suddi.

33. al-Tabari, Tarikh, Vol. 6, p. 995. Ibn Kathir, on p. 168, Vol. 8, of his book Al-Bidaya, says that he did so repeatedly.

34. Ibn Tawus, Al-Luhuf, p. 41. But I could not find even one reliable reference stating that al-Husayn (‘a) took Muslim's daughter Hamida by the head, so she sensed that something terrible must have happened.

36. as-Saduq, Amali, p. 93. Al-Tha’labiyya was named after a man belonging to Banu Asad named Tha’labah who had been there and who was able to dig a well in it. It is one stage after al-Shuquq for one travelling from Kufa to Mecca as we are told by Mu’jam al-Buldan. On p. 35, Vol. 2, of al-Samhudi's book Wafa’ al-Wafa’, it is an area located near a watering place called al-Tha’labiyya. On p. 311 of al-Ya’qubi's book Al-Buldan, and also according to the offset edition of Ibn Rastah's book Al-A’laq al-Nafisa, it is a city surrounded by a bulwark.

37. al-Saffar, Basa‘ir al-Darajat, p. 3. It is also recorded in al-Kafi's Usul, in a chapter headed “Knowledge Derived from the Fountainhead of the Prophet's Family.”

39. According to p. 213, Vol. 2, of Ibn Shahr Ashub's book, it is one stage following Zubala on the way of one who travels from Kufa to Mecca, and it belongs to Banu Asad. According to Mu’jam al-Buldan, al-Abadi's grave lies there.

40. On p. 233, Vol. 1, of his book Maqtal al-Husayn, al-Khawarizmi claims he was al-Farazdaq, the poet, but this is an error that he made.

41. Ibid. But al-Khawarizmi does not quote the fifth line of the original Arabic text, attributing these lines to the Imam, peace be upon him.

42. al-Tabari, Tarikh, Vol. 6, p. 226. It is located after al-Shuquq on a traveller's way from Kufa to Mecca. There is a fort there and a mosque for Banu Asad named after Zubala daughter of Mas’ar, a woman belonging to the ‘Amaliqah. The Battle of Zubala is well known to the Arabs, and there are some narrators of hadith whose last names are derived from Zubala as we are told by Mu’jam al-Buldan.

46. Mu’jam al-Buldan tells us that it is named after a man bearing this name who had dug a well there followed by many large and plentiful wells of sweet water. According to p. 87, Vol. 4, of al-Tabari's Tarikh, when Sa’d Ibn Abu Waqqas was at Sharaf, al-Ash’ath Ibn Qays joined him with a hundred Yemenites. He left the throngs of men at Sharaf and took to Iraq.

47. It is named after a mountain where al-Nu’man Ibn al-Munthir used to hunt, and al-Thubyani, the genius poet, composed poetry about it.

48. According to p. 215 of Ibn Hazm's book Jamharat Ansab al-’Arab, his full name is al-Hurr Ibn Yazid Ibn Najiyah Ibn Qa’nab Ibn ‘Atab al-Radf Ibn al-Harmi Ibn Riyah Yarbu’. ‘Atab is called “al-Radf” because kings used to ride with him. On p. 213 of the same reference, the name of Yarbu’ is provided as: Yarbu’ Ibn Hanzalah Ibn Malik Ibn Yazid-Manut Ibn Tamim.

58. According to Vol. 3, p. 451, of Mu’jam al-Buldan, Khafan is a place near Kufa where there is a well near a village inhabited by the offspring of ‘Eisa Ibn Musa al-Hashimi. On p. 125, Vol. 7, al-Qatqatana is located more than twenty miles from Ruhayma.

59. al-Mufid, Al-Irshad. al-Fattal, Rawdat al-Waizin. Ibn Kathir, Al-Bidaya, Vol. 8, p. 118. al-Tabarsi, I’lam al-Wara, p. 136 (first Iranian edition). It is stated on p. 151, Vol. 1, of al-Thahabi's book Mizan al-I’tidal, that Abd al-Malik Ibn ‘Umayr al-Lakhmi was made governor of Kufa after al-Sha’bi, but his memory was weak, and he was prone to err quite often. On p. 309, Vol. 1, of al-Nawawi's book Thahthib al-Asma’, he died in 136 A.H./754 A.D. at the age of a hundred and three.

61. Al-’Uthayb is a valley inhabited by Banu Tamim where a Persian garrison is [then and there] stationed. The distance between it and al-Qadisiyya is six miles. It was named so because the horses of al-Nu’man, king of Hira, used to graze there.

64. On p. 168, Vol. 7, of al-Tabari's Tarikh, and also on p. 385 of Ibn Hazm's book Ansab al-’Arab, it is stated that this man was a staunch follower of ‘Uthman [Ibn ‘Affan] ; this is why he went out to support Mu’awiyah against ‘Ali (‘a) in the Battle of Siffin. On p. 169, Vol. 7, first edition, of al-Tabari's Tarikh, a number of incidents are narrated with regard to his violation of the Shari’a, his confiscation of wealth, and even his involvement in highway robberies.

On p. 112, Vol. 4, of his book, Ibn al-Athir says the following about him: “When he over-extended his stay in Syria, the brother of his wife married the latter off to ‘Ikrimah Ibn al-Khabis. When the man heard about it, he returned and raised a complaint against ‘Ikrimah to ‘Ali Ibn Abu Talib (‘a). ‘Ali (‘a) said to him, ‘You have [only recently] fought against us on the side of our enemy...' Ibn al-Hurr said, ‘Does this mean that you are going to deprive me of your justice on that account?' The Imam (‘a) answered, ‘No.'

The Commander of the Faithful (‘a) took the woman, who was by then pregnant [by ‘Ikrimah] and entrusted her to the custody of someone whom he could trust till her delivery. Once she gave birth, she was ordered to hand the newborn over to ‘Ikrimah. Then he (‘a) reunited her with ‘Ubaydullah who went back to Syria till the time when ‘Ali, peace be upon him, was killed.” To this incident does Muhammad Ibn al-Hasan refer on p. 136, Vol. 10, of his book Al-Mabsut, in a chapter dealing with the Kharijites, but he did not mention the name of ‘Ubaydullah Ibn al-Hurr.

During the reign of ‘Abd al-Malik [Ibn Marwan Ibn al-Hakam, an Umayyad “caliph,” cousin and bearer of the seal of third caliph ‘Uthman Ibn ‘Affan], in the year 68 A.H./687 A.D., ‘Ubaydullah was killed near al-Anbar. On p. 297, Vol. 5, of al-Balathiri’s book titled Ansab al-Ashraf, his killer is identified as ‘Ubaydullah Ibn al-’Abbas al-Salami. Once he was seriously wounded, he boarded a boat to cross the Euphrates. The followers of his killer wanted to seize the boat, so he, being extremely frightened of them, hurled himself into the river as he was bleeding and died. On p. 268 of Risalat al-Mughtalin by Ibn Habib, his name is included in the seventh group of rare manuscripts examined by Harun ‘Abd al-Salam.

That page states that ‘Abd al-Malik dispatched ‘Ubaydullah Ibn al-Hurr al-Ju’fi to fight Mis’ab with a large army, but the army had lagged behind him till all those in his company were killed. It was then that he was confronted by ‘Ubaydullah Ibn al-’Abbas al-Salami who fought him, forcing him to flee. Having fled, he boarded a ferry to cross the Euphrates. ‘Ubaydullah Ibn al-Salami threatened to kill the ferry's attendant if the latter succeeded in transporting the fugitive to the other side of the river bank, so he attempted to take him back, but Ibn al-Hurr embraced him, causing him to drown with him. Ibn al-Hurr's corpse was taken out of the river and installed as a practicing target. On p. 492 of his book Al-Mahbar, Ibn Habib says that Mis’ab Ibn al-Zubayr displayed Ibn al-Hurr's head at Kufa.

On p. 583 of his book Jamharat Ansab al-’Arab, Ibn Hazm says that ‘Ubaydullah Ibn al-Hurr's sons are: Sadaqah, Barrah, and al-Ash’ar who all participated in the Jamajim Battle fighting on the side of Ibn al-Ash’ath. On p. 289 of Al-Akhbar al-Tiwal of al-Dinawari, it is stated that when al-Mukhtar decided to seek revenge for al-Husayn (‘a), ‘Ubaydullah Ibn al-Hurr al-Ju’fi was on the mountain staging assaults on people's properties, so al-Mukhtar sent him a message inviting him to take part in his bid to avenge the killing of Imam al-Husayn (‘a), but he did not send him any answer. Al-Mukhtar, therefore, demolished his house after confiscating all its contents and took his wife whom he jailed in Kufa.

Had he sincerely repented for lagging behind, rather than supporting the oppressed Imam (‘a), he would have assisted al-Mukhtar in killing those who had killed al-Husayn (‘a). How could he have been able to attain repentance, having refused to respond to the invitation of the Master of Martyrs who knowingly walked to his Place, crowned with the divine light and surrounded by his family members?

73. al-Tabari, Tarikh, Vol. 6, p. 231. On p. 48 of Maqtal al-’Awalim (of ‘Abdullah Nur-Allah al-Bahrani), it is stated that “Al-Husayn (‘a) took a nap in the after-noon at al-Uthayb. He saw in a vision someone saying, ‘You are speeding, yet death is speedily taking you to Paradise.'” According to p. 226, Vol. 1, of al-Khawarizmi's book Maqtal al-Husayn, al-Husayn (‘a) reached al-Tha’labiyya where he slept in the after-noon. He woke up weeping. His son, ‘Ali al-Akbar, asked him why he was weeping. ‘Son! This is an hour in which no vision tells a lie! Just as I felt drowsiness overtaking me..., etc.'”

74. According to Vol. 10, bound edition No. 7, dated 1330 A.H./1912 A.D., it was one of the Taff villages, a town full of scholars and scholarship. It reached its zenith during the time of Imam Ja’far as-Sadiq (‘a). At the beginning of the third century, it did not amount to anything.

76. al-Ghadiriyya is named after Ghadira, a clan of Banu Asad. It is said to lie to the north of ‘Awn’s grave. In Manahil al-Darb by Sayyid Ja’far al-A’raji al-Kaďimi, a manuscript at the private library of the authority Shaikh Agha Buzurg al-Tehrani, ‘Awn is the son of ‘Abdullah Ibn Ja’far Ibn Mar’i Ibn ‘Ali Ibn al-Hasan al-Banafsaj Ibn Idris Ibn Dawud Ibn Ahmad al-Mas’ud Ibn ‘Abdullah Ibn Musa al-Juhn Ibn ‘Abdullah Ibn al-Mahz Ibn al-Hassan II Ibn [Imam] al-Hasan (‘a) son of the Commander of the Faithful (‘a).

He lived at the holy city of al-Ha’ir, and he had an estate two farasangs from Karbala’ where he died. He was buried there, and his grave lies under a dome. His shrine is sought by pilgrims and by those who have nathr. Many people are confused about him. Some say he is the son of ‘Ali Ibn Abu Talib (‘a), whereas others say he is the son of ‘Abdullah Ibn Ja’far at-Tayyar, since the latter was buried at the martyrs' cemetery at al-Hair.

There are ruins there of a citadel known as Banu Asad's citadel. As regarding Shufayya, it is a well belonging to Banu Asad. Al-’Aqr used to be the area where the people of Bachtnuzzer used to reside. The Battle of ‘Aqr is the one wherein Yazid Ibn al-Muhallab was killed in 102 A.H./720 A.D. All these places are villages close to each other. On p. 95, Vol. 3, of his concordance titled Al-Mu’jam fima Ista’jam, al-Bakri says, “People used to say that the offspring of Harb sacrificed their religion in the Battle of Karbala’; the offspring of Marwan sacrificed their manliness in the Battle of ‘Aqr. It means that the first did so when they killed al-Husayn (‘a) at Karbala’, whereas the other party did so when they killed Yazid son of al-Muhallab at ‘Aqr.” On p. 16 of his book Tarikh al-Mosul, Ibn Iyas (who died in 334 A.H./945 A.D.) cites Kathir Ibn ‘Abdul-Rahman al-Khuza’i saying, “Goodness, by Allah, was annihilated when the son of al-Muhallab was killed.” And on p. 16, it is stated that al-Farazdaq eulogized Yazid Ibn al-Muhallab with verses one of which is the following:

78. Ibn Shadqam, Tuhfat al-Azhar (a manuscript). On p. 209, Vol. 3, of Siyar A’lam al-Nubala’, al-Thahbi writes saying that when al-Husayn (‘a) asked which land it was, and when he was told it was called Karbala’, he said, “Karb (affliction) and bala’ (trial and tribulation).”

81. Excerpted from a 93-line poem by Shaikh Muhammad Ibn Sharif Ibn Falah al-Kaďimi, the same poet who had composed the “Kerrari Poem” in praise of the Commander of the Faithful (‘a), one critiqued by as many as eighteen of his contemporary poets. Both poems are among the manuscripts at the library belonging to the authority critic al-Amini, author of the Al-Ghadir encyclopaedia.

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Karbala’

His arrival at Karbala’ took place on Muharram 2, 61 A.H/October 5, 680 A.D.1 He gathered his children, sisters, and other family members. He cast a look at them then burst in tears. He supplicated saying,

“O Allah! We are the progeny of Your Prophet Muhammad! We have been expelled and estranged from our grandfather's sanctuary, and Banu Umayyah oppressed us. O Allah! Seek revenge on them on our behalf, and grant us victory over the oppressing people.”

He approached his companions saying, “People are the worshippers of this life, giving religion their lip-service; they uphold it as long as their livelihood is profitable. Once they are afflicted with a trial, few, indeed, will be those who uphold religion.”2

Then he praised Allah and glorified Him, blessing Muhammad and his Progeny, adding,
“Our affair has reached the point which you can see. Life has changed and turned against us. Its goodness has abandoned us, leaving nothing but a trickle like a pot dripping and a life of hardship like an afflicted pasture.

Do you not see how righteousness is not upheld and how falsehood is not shunned? Let every believer desire the meeting with Allah I see death as nothing but a source of happiness while living with the oppressors as sure displeasure”.3

Zuhayr stood up and said, “We have heard your statement, O son of the Messenger of Allah! Had life been secured for us forever, we would still have preferred to rise with you rather than remain therein.”

Burayr stood up and said, “O son of the Messenger of Allah! Allah has blessed us with your company so that we may fight defending you till our parts are cut off for your sake, then your grandfather will intercede on our behalf on the Day of Judgment.”4

Nafi’ Ibn Hilal said, “You know that your grandfather the Messenger of Allah (S), could not instill his love in the heart of people nor make them obey him and do what he liked them to do, and there were many hypocrites among them who promised to support him while hiding their treacherous intentions against him.

They would meet him and speak to him words sweeter than honey then depart from him with those more bitter than colocynth till Allah took his soul away. Your father ‘Ali underwent the same.

There were folks who were unanimous in supporting and fighting with him against those who broke their promises, who regarded themselves as more fair than him, and who abandoned the creed altogether, till he met his fate.

He went to a mercy from Allah and pleasure. Today, you are with us in the same situation: there are those who reneged from their promise of support and who abandoned their oath of loyalty. These shall not harm except their own selves, and Allah shall suffice you for them; so, march with us, being rightly guided and in good health, be it to the east of the earth or to the west.

By Allah, we are not too scared to meet Allah's destiny, nor do we hate to meet our Lord. We are determined to befriend whoever befriends you and be the enemy of whoever antagonizes you.”5

Al-Husayn (‘a) bought the lots where his grave now stands from the residents of Ninawa and al-Ghadiriyya for sixty thousand dirhams. He then turned and gave it back to them as charity on one condition: they lead people to his gravesite and host whoever visited it for three days. Al-Husayn's sanctuary, which he bought, was four miles long by four miles wide.

It is lawful for his offspring and those loyal to him and is prohibited from those who oppose them. It is full of bliss. Imam as-Sadiq (‘a) has said that those people did not fulfill that condition.7

When al-Husayn (‘a) camped at Karbala’, he wrote Ibn al-Hanafiyya and a group from Banu Hashim saying, “It is as if this life has never been, and as if the hereafter has always been, and peace be with you.”8

1. This date is provided by al-Tabari on p. 233, Vol. 6, of his Tarikh, by Ibn al-Athir on p. 20, Vol. 4, of his book Al-Kamil, and by al-Mufid in his book Al-Irshad.

2. al-Majlisi, Bihar al-Anwar, Vol. 10, p. 198. Al-Khawarizmi, Maqtal al-Husayn, Vol. 1, p. 237. The reader cannot escape the implication of al-Husayn, peace be upon him, inquiring about the name of that land. All things related to the Master of Martyrs are obscure mysteries. To us, Imamites, an Imam is acquainted with what goes on in the cosmos of events and epics, knowledgeable of the characteristics which Allah, the most Exalted One, decreed to the beings, the Creator of the heavens and earth that He is, Exalted is He.

In this book's Introduction, we provided proofs for this statement. The secret behind his inquiry about the name of the land which they were prohibited from crossing, or about the fact that Allah Almighty caused his horse to halt just as He had caused the she-camel of the Prophet (S) to halt at the Hudaibiya, is to acquaint his companions with that land, the stage of the sacrifice which they had been promised as was the Prophet (S) or his wali, peace and blessings of Allah be upon them, were foretold, so that the hearts might feel contented, and so that the men might be tested, so that the determination may remain firm, and so that sacrifice would be for the sake of the truth. It is then that the knowledge of their cause increases; it is then that they prepare themselves to attain their objective, so that there will be no room for anyone to cast any doubt about Karbala’, his resting place.

These issues are not haphazard especially since similar ones had already been reported about the Prophet (S) who had asked about the names of both men who once stood to milk his she-camel and about both mountains on his way to Badr. Was not the Prophet, peace and blessings of Allah be upon him and his progeny, knowledgeable of all of that? Of course he was. He knew, but reasons hidden from us prompted him to raise the questions. We have referred to such questions on p. 90 of our book, Muslim, the Martyr, under the heading “Muslim is not superstitious.” Such sort of questioning is labelled by the scholars of oratory “rhetorical.”

Consider how the Creator of everything, the One Whose knowledge encompassed everything small and big, asked Moses, “And what is that in your right hand, O Moses?” (Qur’an, 20:17). He also asked Jesus, “Did you tell people to take you and your mother as two gods?” (Qur’an, 5:116). There is a reason why He raised such questions. He, Glory to Him, had also asked His Friend Abraham: “Have you not already believed [that I can bring the dead back to life] ?” (Qur’an, 2:260).

The Almighty was fully knowledgeable of Abraham's conviction. An Imam whom He installs in order to safeguard His Shari’a cannot be thus ignorant. Also, the Master of Martyrs (‘a) was not superstitious when he sought refuge with Allah against afflictions, trials and tribulations, when he heard the word “Karbala’.”

A superstitious person is not knowledgeable of what will happen to him. Rather, he bases his superstition on certain things the Arabs used to regard as ominous. Al-Husayn (‘a) was convinced of what would happen to him of Allah's destiny at the Taff land. He had already been informed of the affliction that would befall him, his family and companions. He was foretold of all of that more than once.

3. This text is recorded in Al-Luhuf by Ibn Tawus. Al-al-Tabari, on p. 229, Vol. 6, of his Tarikh, says that al-Husayn (‘a) had delivered this speech at Thu Hasm. On p. 312, Vol. 2, of Al-’Iqd al-Farid; on p. 39, Vol. 3, of Hilyat al-Awliya’; on p. 333, Vol. 4, of Ibn ‘Asakir's book, all texts agree with what is recorded in Al-Luhuf of Ibn Tawus. It appears from reviewing p. 192, Vol. 9, of Mujma’ al-Zawa’id of Ibn Hajar al-Haythami, from p. 149 of Thakhair al-’Uqba, and from p. 312, Vol. 2, of Al-’Iqd al-Farid (by Sayyid Muhammad Riďa al-Asterbadi al-Hilli), that he had delivered that speech on ‘Ashura. On p. 209, Vol. 3, of al-Thahabi's book Siyar A’lam al-Nubala’, it is stated that al-Husayn (‘a) made this statement to his companions when ‘Umar Ibn Sa’d confronted him.

6. This poem was composed by the scholar Sayyid Riďa son of Ayatullah Sayyid Muhammad al-Hindi.

7. Shaikh al-Baha'i, Kashkool, Vol. 2, p. 91 (Egyptian edition), quoting Kitab al-Ziyarat by Muhammad Ibn Ahmad Ibn Dawud al-Qummi. He is quoted by al-Sayyid Ibn Tawus in the latter’s book Misbah al-Za'ir. It is amazing to read on p. 245 of Kitab al-Matajir how the author did not believe that al-Husayn (‘a) had bought four miles of land surrounding his sacred grave, claiming he could not verify this incident from whatever he had read of what other scholars have documented.

Actually, the Commander of the Faithful (‘a) had bought the area between al-Khawarnaq and al-Hira from one direction, and from there to Kufa from the other, for forty thousand dirhams. He told those who criticized him for doing so that that land was barren. “I heard the Messenger of Allah (S),” said the Imam (‘a), “that there are two Kufas: the first will answer the call of the second; seventy thousand shall be gathered from there to enter Paradise without reckoning; so I desired that they would do so from my own property.” See also p. 29, Chapter Two, of Ibn Tawus's book Farhat al-Ghari (Najaf: The Hayderi Press).

8. Ibn Qawlawayh, Kamil al-Ziyarat, p. 75, Chapter 23. Abul-Faraj al-Isfahani, on p. 151, Vol. 8, of his book Al-Aghani (Sasi edition), says that al-Hasan al-Basri wrote ‘Umar Ibn ‘Abd al-’Aziz about that when the latter became caliph. According to Muruj al-Thahab, ‘Umar Ibn ‘Abd al-’Aziz wrote Abu Hazim al-Madani al-A’raj saying, “Admonish me, and be brief,” so he wrote him back stating the above.

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Ibn Ziyad Meets Al-Husayn

Al-Hurr sent a message to Ibn Ziyad telling him that al-Husayn (‘a) was camping at Karbala’, whereupon Ibn Ziyad wrote al-Husayn (‘a) saying, “O Husayn! It has come to my knowledge that you have camped at Karbala’. The commander of the faithful, Yazid, had already written me ordering me not to sleep on any soft bed nor drink enough wine till I send you to the Munificent One, the all-Knowing, unless you submit to my authority and to that of Yazid, Wassalam.”

Having read this letter, al-Husayn (‘a) threw it away saying, “Those who buy the pleasure of the creatures with the price of the Creator's Wrath shall never succeed”.

The messenger asked him to respond to the letter, but the Imam (‘a) said to him, “I have no answer for him because he has already been condemned with the torment.”

The same messenger informed Ibn Ziyad of what Abu ‘Abdullah (‘a) had said. His rage intensified2 and he ordered ‘Umar Ibn Sa’d to march out to Karbala’. The latter had been camping at Hammam A’yan with four thousand men who were being dispatched to Dustaba where the people of Daylam had declared mutiny3.

Ibn Ziyad had written him a promise to place him in charge of governing Rey, Dustaba's fortified border, as well as Daylam4. Ibn Sa’d asked him to relieve him of such a task, so Ibn Ziyad required him to return his written promise to him, giving him one night's respite to reconsider. ‘Umar Ibn Sa’d gathered his advisers who advised him not to march to fight al-Husayn (‘a).

His sister's son, Hamzah Ibn al-Mughirah Ibn Shu’bah, said to him, “I plead to you in the Name of Allah not to march to fight al-Husayn and thus cut off your offspring and commit a sin against your Lord! By Allah! If you depart from this world after having lost all your wealth and authority, it will be much better for you than having to meet Allah stained with Husayn's blood.”5

Ibn Sa’d said, “If Allah so pleases, I will do so.” He spent his night contemplating upon his affairs. He was heard saying:

In the morning, he met Ibn Ziyad and said to him, “You have put me in charge of a mission of which people have already heard; so, let me carry it out, and send to the battlefield those who are no less competent than I am.”

He then named a number of Kufa's dignitaries. Ibn Ziyad said, “I do not receive orders from you with regard to who I dispatch If you march, do so with our troops; otherwise, hand me over the covenant which I had written you.” When he saw how persistent Ibn Ziyad was, Ibn Sa’d agreed to march7.

He, therefore, went to face al-Husayn (‘a) with four thousand men, and al-Hurr and everyone with him joined his forces. ‘Umar Ibn Sa’d ordered ‘Izra Ibn Qays al-Ahmasi to meet al-Husayn (‘a) and to ask him about what had brought him here, but ‘Izra requested to be relieved of having to do so, saying that he was one of those who had written al-Husayn (‘a). He asked the other prominent chiefs with him, but they, too, asked to be excused for the same reason...

Kathir Ibn ‘Ubaydullah al-Sha’bi stood up, and he was quite a daring man. He leaned on his cane and said, “I can meet him, and if you wish, I shall kill him, too.” Ibn Sa’d said, “No, do not kill him but ask him about what had brought him there.”

Kathir came to meet the Imam (‘a); he was recognized by Abu Thumama al-Sa’idi who stood up in his face and shouted at him to put his sword on the ground before entering the Imam's tent. He refused, so he was turned away. ‘Umar Ibn Sa’d called upon Qurrah Ibn Qays al-Hanzali to ask al-Husayn (‘a) the same question.

Qurrah delivered the message that he had brought from Ibn Sa’d to the Imam who responded by saying, “The people of your land wrote me asking me to go to them; so, if you now hate my presence, I shall go somewhere else.” The messenger went back and conveyed these words to Ibn Sa’d who, in turn, wrote Ibn Ziyad informing him of what al-Husayn (‘a) had said.

Soon the answer came: “Give Husayn and his band the option to swear the oath of allegiance to Yazid. If he does, we will decide what to do with him.”8

1. This poem was composed by Sayyid Hayder al-Hilli, may Allah have mercy on his soul.

3. According to the text at the beginning of p. 76, Vol. 1, of Tajrid al-Aghani by Ibn Wasil al-Hamawi, who died in 697 A.H./1298 A.D., he stated so as he started narrating the events of the Battle of Hunayn. Said he, “This bath-house was known after A’yan, doorman of Bishr Ibn al-Hakam.” On p. 334, Vol. 3, of Mu’jam al-Buldan, however, it is attributed to A’yan, a slave of Sa’d Ibn Abi Waqqas.

5. al-Dinawari, Al-Akhbar al-Tiwal, p. 251. According to p. 58, Vol. 4, of Mu’jam al-Buldan, “Dustaba” is written as “Dastaba,” a town between Hamadan and Rey. One part of it is known as “Dustaba al-Razi,” whereas the other is known as “Dustaba Hamadan.” Due to the efforts exerted by Abu Malik, Haznalah Ibn Khalid al-Tamimi, it was annexed to Qazwin (the Caspian).

6. The following is stated on p. 385 of al-Maqdisi's book Ahsan al-Taqasim: “The city of Rey caused the annihilation of the wretch Sa’d till he killed al-Husayn son... as he himself admits, may Allah humiliate him.” Then he cited both verses of poetry as indicated here with the exception of his saying that to be the governor of Rey is his desire.

7. Ibn al-Athir, Vol. 4, p. 22. Ibn al-Jawzi, on p. 161, Vol. 3, of Safwat al-Safwa, says that a man in Bara, who was one of the commanders of Ibn Ziyad, fell from his rooftop, breaking his legs. Abu Qulabah visited him and said to him, “I wish this incident will bring you goodness.” His prediction materialized: The man received an order from Ibn Ziyad to join the troops fighting al-Husayn (‘a), so he said to the messenger, “Just look at my condition!” After seven days, news came to him about al-Husayn (‘a) being killed, whereupon he praised Allah for not having anything to do with it.

Ibn Ziyad Delivers a Speech

Ibn Ziyad gathered people at Kufa's grand mosque where he delivered a speech to them, saying,
“O people! You tried Abu Sufyan's offspring and found them just as you like, and you have come to know how good in conduct the commander of the faithful, Yazid, has been and how generous to his subjects. The highways have become, during his regime, quite safe. So was the case during the time of his father Mu’awiyah.

His son, Yazid, is even more generous towards Allah's servants, enriching them with wealth. He has doubled your payment and ordered me to make funds available to all of you and to require you to come out to fight his enemy, al-Husayn; so, you should listen to him and you should obey”.

As soon as he came down from the pulpit, he distributed money then went out to al-Nukhayla1 where he camped. He called to his presence al-Hasin Ibn Namir al-Tamimi, Hijar Ibn Abjar, Shimr Ibn Thul-Jawshan, Shabth Ibn Rab’i, ordering them to go to Ibn Sa’d's aid.

Shabth sent word saying that he was sick2, so he sent him a letter in which he said, “My messenger informs me of your pretending to be sick, and I fear lest you should be among those who, when they meet the believers, say that they believe, and when they meet their demons say: ‘We are with you! We only laugh at them!' So, if you are one of our subjects, come swiftly to us.”

He went to meet him after the evening prayers so that he would not clearly see that there were actually no signs of any sickness showing on his face. He agreed to do what he [Ibn Ziyad] had required of him.3

‘Ubaydullah Ibn Ziyad put Zajr Ibn Qays al-Ju’fi in charge of five hundred cavaliers, ordering him to station his troops at the bridge in order to prohibit anyone from reaching al-Husayn (‘a). ‘Amir Ibn Abu Salamah Ibn ‘Abdullah Ibn ‘Arar al-Dalani passed on the bridge, so Zajr said to him, “I know exactly where you are going; so, go back.”

‘Amir charged at him and at his company, forcing them to flee. None of them dared to come close to him. He reached Karbala’ and joined al-Husayn (‘a) and stayed with him till he was killed in his defense. He had previously participated in all the wars waged by the Commander of the Faithful, ‘Ali Ibn Abu Talib, peace be upon him.4

1. It is the same as al-’Abbasiyya, according to Ibn Nama, and it is presently called al-’Abbasiyyat. It lies near Thul-Kifl. On p. 147, Chapter 46, of Al-Yaqin by Radiyy ad-Din Ibn Tawus, al-Nukhayla is two farasangs from Kufa.

4. al-Hamadani, Al-Iklil, Vol. 10, p. 87 and p. 101. Dalan are a family branch of Hamadan. Among them are Banu ‘Urar, named after ‘Urar Ibn Ru'as Ibn Dalan Ibn Jabish Ibn Mashbih Ibn Wadi’ah. On p. 321 of Ibn Hazm's book Jamharat Ansab al-’Arab, the lineage of Wadi’ah is provided in detail.

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Al-Husayn Meets the Kufians

People never ceased expressing their hatred towards having to fight al-Husayn (‘a), the son of the most revered Messenger of Allah (S) and Master of the Youths of Paradise. They had not forgotten all the statements made by the Prophet (S) in his honour and in honour of his father the wasi (‘a), as well as in honour of his chosen brother (‘a).

They all realized his status with Allah when Kufa was hit by a drought and by a famine, so they complained to his father (‘a) who took out this same martyr to pray for rain. It was by the blessings of his holy soul and that of his noor, which is made of that of Muhammad (S), that Allah Almighty responded, sending rain upon the earth till grass grew after an extended period of drought.

He was also the same person who secured the watering area during the Battle of Siffin, thus making water available for the Muslims who had by then been exhausted by acute thirst1.

They also came to know how he provided water for al-Hurr and for all the one thousand men and their horses in that desolate desert; that was the incident about which the Kufians were talking everywhere.

How could anyone, hence, meet him face to face and fight him, had it not been for succumbing to inclinations, going to extremes in oppression, and due to the weakness of people when facing temptation? This is why many of those who marched out to meet him deserted and stole their way to safety, so much so that only a small number of them remained by the time they reached Karbala’.

When Ibn Ziyad came to know about the large number of those who deserted, he sent al-Suwayd Ibn ‘Abdul-Rahman al-Minqari in charge of a regiment of cavaliers, ordering him to tour Kufa's alleys and quarters to announce the beginning of the war against al-Husayn (‘a) and to bring him all those who lagged behind.

Among those brought to him was a man from Syria who had gone to Kufa seeking an inheritance belonging to him. Once he was brought to Ibn Ziyad, the latter ordered him to be killed. When people saw how ruthless Ibn Ziyad was, they all went out.2

Al-Shimr marched out3 with four thousand or more; Yazid Ibn al-Rikab marched out with two thousand; al-Hasin Ibn Namir al-Tamimi marched out with four thousand; Shabth Ibn Rab’i marched out with one thousand; Ka’b Ibn Talhah marched out with three thousand; Hijar Ibn Abjar marched out with one thousand; Mudayir Ibn Rahinah al-Mazini marched out with three thousand, and Nasr Ibn Harshah was in command of two thousand4, thus the total number of those who assembled under the command of Ibn Sa’d on the sixth of Muharram totalled twenty thousand strong5.
Ibn Ziyad kept sending reinforcements to Ibn Sa’d till the number of the latter’s troops swelled to thirty thousand.

Imam Abu ‘Abdullah, Ja’far as-Sadiq (‘a), has narrated saying, “Al-Husayn (‘a) visited his brother al-Hasan (‘a) during his sickness that caused his martyrdom. Having seen his condition, he wept. Al-Hasan (‘a) asked him, ‘O father of ‘Abdullah! What grieves you?' ‘I am grieved on account of the harm inflicted on you,' he answered.

Al-Hasan, peace be upon him, said, ‘What has been administered to me is only a poison to kill me, but there is no day like your own day, O father of ‘Abdullah, when thirty thousand strong, all claiming to belong to the nation of our grandfather, Muhammad, alleging adherence to the Islamic faith, will assemble to kill you and shed your blood and violate your sanctity and arrest your offspring and women and plunder your wealth.

It is then that Banu Umayyah will be cursed and the sky will rain ashes and blood, and everything, even the beasts in the jungles and the fish in the seas, will mourn you.”6

Ibn Ziyad wrote Ibn Sa’d saying, “I have not left you any excuse with regard to providing you with plenty of horses and men; so, you should not receive the evening nor the day thereafter before I hear good news about you.” He urged him on the sixth day of Muharram to start the war.7

Ibn Sa’d posted his horsemen to guard the Euphrates in order to prohibit the Master of Martyrs (‘a) from reaching it. Al-Husayn's followers found no access to water. Thirst bit them severely. Al-Husayn (‘a) took an axe and walked behind the women's tent nineteen steps in the direction of the Qibla then dug a well of potable water from which they drank, but soon it dried up.

Ibn Ziyad sent a letter to Ibn Sa’d saying, “It has come to my knowledge that al-Husayn is digging a well and reaching water, so he and his company are drinking of it. As soon as this letter reaches you, you must prohibit them, as much as you can, from digging wells. Expose them to the severest of hardships.”

He instantly dispatched ‘Amr Ibn al-Hajjaj with five hundred horsemen to the watering place9 three days before al-Husayn's martyrdom.10

3. According to p. 10, Vol. 6, of Al-Bid' wal Tarikh, his name is written as Bishr Ibn Thul-Jawshan. In ‘Ujalat al-Mubtadi' fil Nasab by the hafiz Abu Bakr Muhammad Ibn Abu ‘Uthman al-Hazimi al-Hamadani (d. 584 A.H./1188 A.D.), his name is Shur Ibn Thul-Jawshan. His father is said to be a narrator of traditions, and Shur quotes him.

6. as-Saduq, Amali, p. 71 (majlis 30). According to Matalib al-Sa'ul, their number was twenty thousand. According to Hamish Tathkirat al-Khawass, they were one hundred thousand, whereas Ibn Shadqam, in his book Tuhfat al-Azhar, says that they numbered eighty thousand. According to p. 237 of Asrar al-Shahada of Sayyid Kaďim al-Ha’iri, they were six thousand horsemen and one thousand footmen. On p. 190, Vol. 2, of his Tarikh, Abu al-Fida’ refers only to Ibn Sa’d marching with four thousand and to al-Hurr with two thousand. On p. 656, Vol. 7, of ‘Umdat al-Qari by al-’Ayni, in his “Kitab al-Manaqib,” Ibn Ziyad's army numbered a thousand horsemen headed by al-Hurr and in their vanguard was al-Hasin Ibn Namir.

The Seventh Day

On the seventh day, the siege around the Master of Martyrs (‘a) and those with him intensified, and they were blocked completely from reaching the water. Their water supply had already depleted, so each one of them had to deal with the flames of the thirst on his or her own.

Naturally, the children were moaning on account of the pain of thirst. Some of them were pleading for water while others were trying anything they could think of to quench their thirst.

All of this was taking place before the eyes of Abu ‘Abdullah and the honourable ones of his family and companions. But what could he have done since swords and lances stood between them and the water? Yet the man who quite often served water to the thirsty could not tolerate that condition any longer.

At that juncture, al-Husayn (‘a) assigned his brother al-’Abbas to shoulder this responsibility. The latter had already been burning with the desire to do just that. Al-Husayn (‘a) asked him to bring water for the ladies and the children, giving him command over a detachment of twenty men each carrying a water bag.

They went to the Euphrates at night paying no attention to those who were charged with guarding the watering place. After all, they were in the company of the lion of Muhammad's Progeny (‘a). Nafi’ Ibn Hilal al-Jamli advanced, so ‘Amr Ibn al-Hajjaj shouted at him to identify himself.

He said to him, “We came to drink of this water from which you have prohibited us.” “Drink then and cool your eyes,” said he, “but do not carry of it to al-Husayn.” Nafi’ said, “No, by Allah, I shall never drink one drop while al-Husayn and the Ahl al-Bayt with him and their supporters are thirsty.”

He then called upon his companions to fill their water bags. It was then that those under the command of Ibn al-Hajjaj attacked them. Some of them kept watering their bags anyway while others were defending them headed by the one who grew up in the very lap of Hayderi bravery, namely Abul-Fadhl, al-’Abbas.

They brought the water while none of their enemies could even contemplate getting near them out of fear of that same brave hero. The ladies and the children, hence, were able to quench their thirst.2

We cannot overlook the fact that the amount of water brought to them was very little. What could that quantity do to a band that numbered more than a hundred and fifty men, women, and children, or maybe even two hundred, all parched by thirst, drinking no more than once? Soon thirst returned to them; so, to Allah and to His Messenger is one's complaint.

1. These lines are excerpted from a poem by Sayyid Ja’far al-Hilli, may Allah fill his grave with noor.

2. Maqtal Muhammad Ibn Abu Talib. According to this report, their seeking water must have taken place on the seventh day which may explain why the seventh day is dedicated to the memory of al-’Abbas. According to p. 95, majlis 3, of as-Saduq's Amali, Imam al-Husayn Ibn ‘Ali (‘a) dispatched his son ‘Ali al-Akbar with thirty horsemen and twenty footmen to fetch water.

3. Excerpted from a poem by Shaikh Muhsin Abul-Habb al-Ha’iri, may Allah have mercy on his soul.

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Conceit of Ibn Sa’d

Al-Husayn (‘a) dispatched ‘Amr Ibn Qarzah al-Ansari to Ibn Sa’d asking for an evening meeting between both warring factions. Each came out escorted by twenty cavaliers. Al-Husayn (‘a) ordered those in his company, with the exception of al-’Abbas and his oldest son, ‘Ali al-Akbar, to lag behind. Ibn Sa’d did likewise, keeping his son, Hafs, with him together with his slave.

Al-Husayn (‘a) said, “O Ibn Sa’d! Are you really fighting me?! Don't you fear Allah to Whom you shall return?! I am the son of you know very well who. Why don't you come to my side and leave these folks, for that will surely be better for you with Allah?” ‘Umar Ibn Sa’d said, “I fear lest my house should be demolished [if I do so].”

“I shall rebuild it for you,” was al-Husayn's answer. “I fear lest my estate should be confiscated,” said Ibn Sa’d. The Imam, peace be upon him, said, “I shall compensate you for it with one even better from my property in Hijaz.”1

It is said that the Imam (‘a) promised Ibn Sa’d to give him his own estate called al-Bughaybgha, a vast tract of land containing palms and many other fruit trees. Mu’awiyah had offered the Imam (‘a) one million2 dinars for it, but he refused to sell it to him.3 Ibn Sa’d then said, “I have in Kufa many children, and I fear lest Ibn Ziyad should kill them all.”

When al-Husayn (‘a) lost all hope of winning him over, he stood up as he said, “What is the matter with you, may Allah soon kill you on your bed, and may He never forgive you on the Day of Gathering?! By Allah! I wish you will only eat a little of the wheat of Iraq.” Ibn Sa’d responded by saying sarcastically, “Barley suffices me!”4

The first Sign of Allah's Wrath, which this man witnessed, was the loss of his anticipated post as the governor of Rey. When he returned from Karbala’, Ibn Ziyad required him to bring him the covenant wherein he promised to make him governor of Rey, but Ibn Sa’d claimed that he had lost it.

He pressured him to bring it to him, so Ibn Sa’d said, “I left it being read for the old women of Quraysh as means to apologize to them. By Allah! I had advised you with regard to al-Husayn with one piece of advice which, had you conveyed it to my father Sa’d, you would have paid him what you owe him.”

‘Uthman Ibn Ziyad, ‘Ubaydullah's brother, said, “Yes, he has said the truth! I wish there is a ring in the nose of each and every person belonging to Banu Ziyad till the Day of Judgment, and that al-Husayn had never been killed.”5

One of the ways whereby al-Mukhtar dealt with him was that when he granted him security, he hired women to mourn the death of al-Husayn at the doorstep of ‘Umar Ibn Sa’d's house. This attracted the attention of passers-by to the fact that the person living inside was the one responsible for killing the Master of the Youths of Paradise.

This caused a great deal of embarrassment to Ibn Sa’d who requested al-Mukhtar to have them removed from there. Al-Mukhtar said to him, “Does not al-Husayn (‘a) deserve to be mourned?”6 And when the people of Kufa wanted ‘Umar Ibn Sa’d to be their governor, following the death of Yazid son of Mu’awiyah, the women of the tribes of Hamdan and Rabi’a came to the grand mosque screaming and saying,

“Was not Ibn Sa’d satisfied with killing al-Husayn so he now wants to be the governor?” People wept, turning away from him.7

Calumny of Ibn Sa’d

Ibn Sa’d attributed to Imam Husayn (‘a) doing something which he actually never did. He wrote Ibn Ziyad claiming that he desired the reform of the nation and the beauty of unity. He stated the following in his letter:

“Allah has put out the fire of dissension, united the views, and reformed the nation's affairs. This Husayn has offered me to go back to where he had come from, or to go to one of the border towns and be one of the Muslims receiving what other Muslims receive and shouldering the same responsibilities like anyone else, or that the commander of the faithful, Yazid, comes and places his own hand in Husayn's and both men may discuss their views. All of this meets your pleasure, and there is in it goodness for the nation”.1

Far away it is that such a man of dignity could do any such thing. He is the one who taught people how to persevere when facing what they dislike and when meeting death. How could he place himself at the service of Marjana's son or follow the views of the son of the liver-chewing woman?!

Al-Husayn (‘a) had said to his brother, al-Atraf, “By Allah! I shall never submit to lowliness.” To Ibn al-Hanafiyya he said once, “I know of certainty that in that place shall I meet my death and the death of my companions; none shall survive except my son ‘Ali.” To Ja’far Ibn Sulaym’an al-Zab’i he said, “They shall never leave me till I am dead.”

The last statement he made during the Battle of Taff was:

“The bastard-son and the son of the bastard-son gave me the option to either accept a reward or to succumb to humiliation. Far away it is from us to do that! Allah refuses, and so does His Messenger, and so do the believers. [We are] good and purified families, dignified people, and honourable men who prefer to be killed in dignity rather than obey the abased.”

The statement made by Uqbah Ibn Sam’an explains the condition from which Abu ‘Abdullah, peace be upon him, was suffering. Said he, “I accompanied al-Husayn from Medina to Mecca, and from the latter to Iraq, and I did not part with him till he was killed.

I heard all his statements, but never did I ever hear him say what people claim, i.e. that he wanted to put his hand in Yazid's hand. I never heard him say so when I was with him in Medina nor in Mecca or on any highway, in Iraq or at his own camp, till he was killed. Yes, I heard him say, ‘Let me go in this spacious land.'”2

Al-Shimr’s Oppressiveness

Having read Ibn Sa’d's letter, Ibn Ziyad said, “This is a letter of someone who advises his people and who is compassionate towards them.” He was about to respond to it when al-Shimr1 stood up as he said, “Do you really accept such an offer from him after his having settled in your land? By Allah! If he ever departs from your land without making an agreement with you, he will get even stronger, while you will get weaker.”

Ibn Ziyad found his statement to be the wisest, so he wrote Ibn Sa’d saying, “I did not dispatch you to al-Husayn so that you would spare him, nor to negotiate with him, nor to give him any glimpse of hope of security, nor did I dispatch you so that you would intercede on his behalf with me.

See if Husayn and his company surrender to my authority; if so, send them to me safely; if not, attack them and kill them and mutilate their bodies, for they surely deserve it. If al-Husayn is killed, let the horses trample over his chest and back. I do not think that this will hurt him after his death, but this is in fulfillment of a promise that I had made to do just that.

If you carry out our order, we shall reward you as someone who listens to us and who obeys, but if you refuse, then remove yourself from our business and our troops, and let Shimr Ibn Thul-Jawshan take charge of the army, for we have granted him authority to do so.”2

When Shimr brought this letter, Ibn Sa’d said to him, “Woe unto you! May Allah never make your home near, and may He reveal the ugliness of what you have done! I believe you are the one who discouraged him from doing it and thus foiled our hopeful attempt to bring about reconciliation. By Allah!

Husayn shall never surrender, for there is an honourable soul within him.” Al-Shimr said to him, “Tell me what you are going to do: Are you going to carry out your prince's order or not? If not, let me take charge of the army.” ‘Umar Ibn Sa’d answered him by saying, “I shall do it, and no thanks to you; but you should be in charge of the infantry.”3

1. Ibn Kathir, on p. 188, Vol. 8, says, “Al-Husayn (‘a) used to narrate to his companions at Karbala’ what his grandfather (S) used to tell him, which was: ‘It is as if I see a spotted dog licking the blood of my Ahl al-Bayt (‘a).' When he saw that al-Shimr was leprous, he immediately said, ‘He is the one who shall kill me!'”

On p. 222 of his book Al-A’laq al-Nafisah, Ibn Rastah says, “Al-Shimr Thul-Jawshan, who killed al-Husayn (‘a), was leprous.” On p. 449, Vol. 1, of his book Al-I’tidal, al-Thahabi says, “Shimr son of Thul-Jawshan was one of those who killed al-Husayn, peace be upon him.” This narrative, therefore, is not an original. When he was asked, “Why did you side with the enemies of the son of Fatima (‘a)?,” he said, “Our men of authority ordered us. Had we disobeyed them, we would have been more wretched than red camels.” Al-Thahabi says, “This is only an ugly excuse; obedience is due to what is right.”

On p. 303 and on the following pages of his book titled Siffin (Egyptian edition), Naar Ibn Muzahim says, “Shimr Ibn Thul-Jawshan was with the Commander of the Faithful (‘a) at Siffin. From the company of Mu’awiyah came out Adham Ibn Muhriz challenging anyone from ‘Ali 's army for a duel. Shimr Ibn Thul-Jawshan went out, and they exchanged two blows. Adham struck Shimr on his forehead, causing his sword to reach the man's bones. When Shimr responded with a blow of his own, he could not harm Adham in the least; therefore, he went back to his camp to drink some water. He took a spear and composed these lines of poetry:

I have reserved for the brother of Bahilah
A swift blow, only should I live
A final blow shall I strike him with,
A blow like death, or death itself.

He charged at Adham, pierced him with his sword, causing him to fall from his horse. Adham's fellows carried him away, so Shimr left. On p. 143, Vol. 2, of his book Nafh al-Tib (‘Eisa al-Babi Press), al-Maqrizi says, “Al-Samil Ibn Hatim Ibn al-Shimr Ibn Thul-Jawshan was a chief of Mudar who bore a great deal of grudge against the Yemenites.”

This is stated on p. 222 of the Beiruti edition edited by Muhammad Muhyi ad-Din.” In a footnote in the same book, Hatim, son of al-Shimr, was with his father at Kufa. When al-Mukhtar killed Shimr Ibn Thul-Jawshan, it is stated that Hatim fled to Qinnasrin. On p. 145, he says that al-Samil was governor of Serqasta. He left it to be the governor of Tulaytala. On p. 67, Vol. 1, of his book Al-Hulla al-Sayra, Ibn al-Abar says, “When al-Mukhtar appeared in Kufa, al-Shimr Ibn Thul-Jawshan, who killed al-Husayn Ibn ‘Ali (‘a), fled to Syria accompanied by his wife and sons. He stayed there in dignity and security. It is said that al-Mukhtar killed him, whereas he fled till Kulthum Ibn ‘Iyad al-Qushayri went out to invade al-Maghreb.

Al-Samil was one of the dignitaries selected by the army from among the people of Syria. He entered Andalusia under the authority of Balaj Ibn Bishr who looked after the Mudarites in Andalusia when Abu al-Khattar al-Husam Ibn Dirar al-Kalbi demonstrated his fanaticism in support of the Yemenites. Al-Samil died in the prison of ‘Abdul-Rahman Ibn Mu’awiyah in the year 142 A.H./759 A.D. He was a poet.”

On p. 234, Vol. 1, of his book Tarikh ‘Ulama' al-Andalus, Ibn al-Fawti says the following, “Shimr Ibn Thul-Jawshan al-Kila’i, a Kufian, is the one who presented the head of al-Husayn (‘a) to Yazid Ibn Mu’awiyah at the Balaj garrison. He is grandfather of al-Samil Ibn Hatim Ibn Shimr al-Qaysi, a fellow of al-Fahri.” What is really accurate is the account narrated by al-Dinawari on p. 296 of his book Al-Akhbar al-Tiwal: “Shimr Ibn Thul-Jawshan was killed by the supporters of al-Mukhtar at al-Mathar. His head was sent to Muhammad Ibn al-Hanafiyya.”

On p. 222 of his book Al-A’laq al-Nafisa, Ibn Rastah says, “Al-Shimr Ibn Thul-Jawshan was leprous.” On p. 122, Vol. 7, of his Tarikh, al-Tabari says the same, and so does Ibn al-Athir in his book Al-Kamil.

Security

As loudly as he could, Shimr shouted: “Where are the sons of our sister?!1 Where is al-’Abbas and his brothers?!” The latter ignored his calls, whereupon al-Husayn (‘a) said, “Answer his call though he may be a debauchee.” They asked Shimr what he wanted. Said he, “O sons of my sister! You are safe and secure!

Do not get yourselves killed with al-Husayn! Maintain your obedience to the commander of the faithful Yazid!” Al-’Abbas said, “The curse of Allah be on you and on your security! Do you grant us security while the son of the Messenger of Allah has no security at all?!2 Do you order us to be obedient to the damned folks and the offspring of the damned?!”3

Did that rogue think that he could win over a man with full awareness and zeal and thus bring him into the pits of humiliation?

Could the father of al-Fadl exchange the light with the dark or abandon the standard-bearer of the Prophetic call and enlist under the standard of Maysoon's son?! No way!

When al-’Abbas returned, Zuhayr Ibn al-Qayn stood up and said, “Shall I narrate one hadith for you which I learned very well?” When al-’Abbas answered him in the affirmative, Zuhayr said,

“When your father [the Commander of the Faithful, Imam ‘Ali Ibn Abu Talib, peace be upon him] wanted to get married, he asked his brother, ‘Aqil, who was fully knowledgeable of Arabs’ genealogies, to select a woman born to the most valiant from among the Arabs so that he would marry her and she would give birth to a brave son who would support al-Husayn at Karbala’.

Your father, hence, treasured you for a day such as this one; so, do not fall short of supporting your brother or protecting your sisters.”

Al-’Abbas said, “Do you really encourage me, O Zuhayr, on a day such as this?! By Allah! I shall show you something your eyes have never seen.”4 He, therefore, killed renowned heroes and turned standards upside down and fought as one who was not concerned at all about being killed or about paying any heed to the bravery of famous heroes. His only concern was to get water to his brother's children.

On p. 270, the author discusses the offspring of al-Dibab saying, “Among them is Shimr son of Thul-Jawshan who killed al-Husayn. The real name of Thul-Jawshan is Jamil Ibn “al-A’war” ‘Amr Ibn Mu’awiyah, the latter is nicknamed “al-Dibab”. Among the latter”'s offspring is al-Samil Ibn Hatim, son of Shimr Ibn Thul-Jawshan. He came to be a man of authority in Andalusia where he left offspring.”

2. Ibn al-Jawzi, the grandson, Tathkirat al-Khawass, p. 142. This statement is quoted by Abul-Faraj [al-Isfahani, auther of Al-Aghani] , his grandson, as stated in Al-Muntazam and also on p. 28 of I’lam al-Wara by al-Tabarsi.

5. From a poem by the authority Ayatullah Shaikh Muhammad Husayn al-Isfahani, may Allah sanctify his soul.

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Banu Asad

Habib Ibn Muzahir sought the permission of Imam Husayn (‘a) to go to Banu Asad who were domiciled nearby, and permission was granted to him. When he came to them and identified himself as one of their tribesmen, they, indeed, came to recognize him.

He, then, asked them to support the son of the daughter of the Messenger of Allah (S), for that, he told them, would bring them honour in this life and honour in the life hereafter. Ninety men responded to his call. One man slipped away from their quarters to inform Ibn Sa’d of what had happened there.

The latter instantly sent four hundred men as enforcement to al-Azraq's men in order to intercept that small band on the highway. A fight broke out, and a number of men belonging to Banu Asad were killed while those who survived fled away back home.

Banu Sa’d, fearing a sudden attack from Ibn Sa’d, moved out of that area in their entirety under the cover of the night. Habib went back to al-Husayn (‘a) and told him about what had happened. The Imam (‘a) said, “La hawla wala quwwata illa billahil ‘aliyy al-’azeem,” that is, “There is neither power, nor might, except in Allah, the most Exalted One, the Great.”1

Day Nine

In the eve preceding Thursday, on Muharram 9, 61 A.H/October 12, 680 A.D., Ibn Sa’d stood up and called upon his army to attack al-Husayn (‘a) who was sitting in front of his tent leaning on his sword. Heaviness descended upon him and he saw, by way of a fleeting vision, the Messenger of Allah (S) saying, “Shortly you will join us!”

Zainab, his sister, heard the men's voices, so she said to her brother, “The enemy is getting close to us.” Al-Husayn (‘a) said to his brother al-’Abbas, “Ride, may I be your sacrifice1, so that you may meet them. Ask them about the reason why they had come and about what they want.”

Al-’Abbas set out escorted by twenty men, including Zuhayr and Habib, on horseback. He asked them, and their answer was: “An order from the Amir (governor) came that we should make you an offer either to surrender to his authority or we shall fight you.” Al-’Abbas (‘a) went back to inform al-Husayn (‘a) as his escorting party stood to admonish those folks.

Habib Ibn Muzahir said to them, “By Allah! The worst people in the sight of Allah tomorrow [in the hereafter] are those who come to Him after having killed the offspring of His Prophet, his Progeny, his Ahl al-Bayt (‘a), the worshippers of this land who offer tahajjud in the pre-dawn and remember Allah quite often.” ‘Izrah Ibn Qays said to him, “You can keep on lauding yourself as long as you like.”

Zuhayr said to him, “O ‘Izrah! Allah has already lauded and guided my soul! So, fear Allah, O ‘Izrah, for I am only admonishing you. I plead to you in the Name of Allah, O ‘Izrah, not to be among those who support the people of misguidance in killing the pure souls.”

‘Izrah then said, “O Zuhayr! You are not in our regard as one of the Shi’as of Ahl al-Bayt but a man who thought the opposite of their thinking.” Zuhayr said, “Do you not conclude, having seen where I stand with their regard, that I am one of such Shi’as?

By Allah! I never wrote him a letter, nor sent him a messenger, nor promised to support him, but a meeting with him on a highway tied me to him; so, when I saw his face, I remembered the Messenger of Allah (S) and his status with him and came to know what a crime his enemy wants to commit. It was then that I decided to support him, to be in his party, and to defend him with my life because you yourselves have discarded your duty to the Messenger of Allah (S).”

Al-’Abbas informed his brother Abu ‘Abdullah of what those folks were up to. Al-Husayn (‘a) said, “Go back to them and ask them to give us this evening as a respite till tomorrow so that we may pray to our Lord, supplicate to Him, and seek His forgiveness, for He knows how much I love prayers, the recitation of His Book, the abundance of invocations, and the seeking of His forgiveness.”

Al-’Abbas went back and negotiated an evening's respite. Ibn Sa’d stood up and asked his companions what they thought. ‘Amr Ibn al-Hajjaj said, “Glory to Allah! Even if they had been from Daylam and made such a request, you ought to have granted it to them.”

Qays Ibn al-Ash’ath said, “Grant them what they ask, for by my life, he [al-Husayn] shall fight you tomorrow.” Ibn Sa’d said, “By Allah! If I was sure that he would fight me tomorrow, I would not then postpone it till tomorrow!”

Then he sent the following message to al-Husayn (‘a): “We have postponed fighting you till tomorrow. If you surrender, we shall send you to the governor [‘Ubaydullah] Ibn Ziyad, but if you refuse, we shall not leave you alone.”2

1. al-Tabari, Tarikh, Vol. 6, p. 137. ‘Ali Ibn Muhammad al-Fattal al-Naishapuri, Rawdat al-Wa’izin, p. 157. al-Mufid, Al-Irshad. Ibn Kathir, Al-Bidaya, Vol. 8, p. 176. The implication of this golden statement is not hidden, an implication that defies reason. How could he soar to the zenith of the truth that comes from a holy one? It is fathomed only by a discreet critic. Do not be misled, dear reader, into thinking that this statement is insignificant especially after the Imam (‘a), reciting the ziyarat of the martyrs, had said, “By both of my parts, you have proven your good mettle, and good is the land wherein you are buried.”

The Imam (‘a), by doing so, is not actually the one who is addressing them. He was actually teaching this text to Safwan, the camel lessor, admonishing him to address them thus. The incident, as narrated by the mentor al-Tusi in Misbah al-Mutahajjid says that Safwan had sought Imam Ja’far as-Sadiq (‘a) to perform the pilgrimage (ziyarat) to the shrine of Imam al-Husayn (‘a) and to teach him what he should do and say. Imam as-Sadiq (‘a) said to him, “O Safwan! Fast for three days before you start your trip..., etc.”

Then he continued to say, “When you reach al-Ha’ir, say: Allahu Akbar!” Then the Imam continued to describe the ritual to him till he said, “Then exit out of the door next to the feet of ‘Ali Ibn al-Husayn (‘a); face the martyrs and say: ‘Assalamo Alaikom, O friends of Allah..., etc.'”

3. These verses are from a poem by al-Ka’bi, may Allah have mercy on his soul.

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Those Whose Conscience is Free

One night before his martyrdom1, al-Husayn (‘a) went to his companions to say:

“I glorify Allah in the best of glorification and praise Him for both ease and adversity. Lord! I praise You for having honoured us with Prophethood, taught us the Qur’an, made us faqihs in the creed, made for us the hearing, the vision, and the understanding, and You did not let us be among the polytheists.

I know no companions more worthy, nor better, than mine, nor any members of a family more joining of the ties of kinship than my Ahl al-Bayt (‘a); so, may Allah reward all of you on my behalf.2 My grandfather, the Messenger of Allah (S), told me that I would be taken to Iraq and settle in a land called ‘Amura and Karbala’ where I would be martyred. That very time has come quite close.3

I think that our day of confronting these enemies shall be tomorrow, and I have given you permission, all of you, to freely go. You are not obligated henceforth to stay with me.

The night has already covered you, so ride it as a camel, and let each man among you take with him one man from my Ahl al-Bayt (‘a); so, may Allah reward you all! Disperse to your cities and villages, for these folks are after me, and if they get hold of me, they will not seek others.”

The Imam’s brothers, sons, nephews and the sons of ‘Abdullah Ibn Ja’far said, “And why should we do that? Just to survive you? May Allah never permit us to see that day.” The first to speak from among them to make this statement was al-’Abbas Ibn ‘Ali Ibn Abu Talib (‘a) followed by the offspring of Hashim.

Al-Husayn (‘a) turned to ‘Aqil's sons and said, “Suffices you of the loss the killing of Muslim. Go, for I have permitted you to leave.” They all said, “What would people, in that case, say about us, and what can we say to them?

Shall we tell them that we left our mentor, master, and the son of the best of our uncles without having shot an arrow or stabbed with a lance or dealt a sword blow in his defense, and that we do not know what they did? No, by Allah! We shall never do anything like that! Rather, we shall sacrifice our lives, wealth and families for you, and we shall fight on your side till we meet your fate. We loathe life after you.”4

Muslim Ibn ‘Awsajah said, “Are we the type of people that would abandon you?! And what excuse shall we produce before Allah for not having carried out our responsibilities towards you?! By Allah!

I shall never part with you till I stab their chests with my lance and strike them with my sword so long as my hand can hold it. And even if I have no weapon to fight them, I shall hurl stones at them till I die with you.”

Sa’id Ibn ‘Abdullah al-Hanafi said, “By Allah! We shall never abandon you till Allah ascertains that we safeguarded our word to His Messenger in his absence with regard to you.

By Allah! Had I come to know that I shall be killed, then I die, then I shall be burnt alive, then my ashes will be strewn, and this will be done to me seventy times, I shall still refuse to part with you till I meet my death defending you. And why should I not do so since it is only one time's killing followed by eternal bliss?!”

Zuhayr Ibn al-Qayn said, “By Allah! I wish I will be killed, then brought back to life, then killed again, and so on for thousands of times, and that Allah, the most Exalted, the Great, will let such fighting keep you and these youths from among your Ahl al-Bayt (‘a) alive.”

The rest of the companions made similar statements, so al-Husayn (‘a) invoked Allah to reward them well.6

Meanwhile, someone said to Muhammad Ibn Bashir al-Hadrami, “Your son has been captured in the outskirts of Rey.” He said, “I do not like him to be arrested while I survive him.” Al-Husayn (‘a) said to him, “You are relieved from your oath of allegiance to me; so, go and secure the release of your son.”

“No, by Allah,” said he, “I shall never do so; may the wild beasts devour me should I ever part with you!” The Imam (‘a) said to him, “Then give your [other] son these five outfits so that he would utilize them in securing his brother's release,” and their value was estimated at one thousand dinars.7

Once he realized how sincere they were in defending him, he acquainted them with what they did not know of fate. Said he, “Tomorrow, I shall be killed and so shall you, and none of you will survive,9 not even al-Qasim, nor ‘Abdullah, my infant son, with the exception of my son ‘Ali Zayn al-’Abidin, for Allah will not permit my family line to discontinue should he be killed, and he shall be the father of eight Imams.”10

They all said, “All praise is due to Allah Who has granted us the blessing of being your supporters and honoured us with dying with you! Should we refuse to be in your degree [of divine bliss], O son of the Messenger of Allah (S)?!” The Imam (‘a), therefore, wished them well11 then unveiled from their vision what Allah has in store for them of the bliss in Paradise, showing them their mansions therein.12
This is not too much to expect in his regard due to the Divine Will of the most Exalted One, nor was it a strange conduct coming from an Imam. When they believed in Moses (‘a) and Pharaoh was about to kill them, Moses the prophet showed them their places in Paradise.13

In a statement, Imam Abu Ja’far, al-Baqir, peace be upon him, said to his companions, “Good news for you about your entering Paradise! By Allah! We shall stay as long as Allah wills after whatever happens to us, then Allah will bring us and you back to life when our Qa'im reappears, so he will seek revenge against the oppressors.

I and you shall witness them chained and shackled and suffering from various types of pain.” He was asked,

“Who is your Qa'im, O son of the Messenger of Allah?” “He is the seventh from among the offspring of my son, [Imam] Muhammad Ibn ‘Ali al-Baqir (‘a); he is al-Hujjah son of al-Hasan Ibn ‘Ali Ibn Muhammad Ibn ‘Ali Ibn Musa Ibn Ja’far Ibn Muhammad son of my son ‘Ali; he is the one who will remain in occultation for a long time then shall he reappear and fill the world with justice and equity just as it had been filled with injustice and inequity.”14

1. al-Fadl Ibn Shathan, Ithbat al-Raj’a. This reference ought to be regarded as a book about the occultation, for it contains only one single hadith referring to the raj’a (the return).

The Night Preceeding ‘Ashura

The night that preceded ‘Ashura was the hardest on the hearts of the family that descended from the Messenger of Allah (S). It was filled with unpleasant things and with calamities. It followed evil and was filled with presentiments of imminent dangers.

The Banu Umayyah had cut them off from all necessities of life. Women were wailing; children were crying on account of the acute thirst, and dark agony was looming in the air.

But what was the condition of the men who sought glory, the companions of Husayn (‘a), the honourable men who descended from Hashim, with regard to such calamities? Were they left with any strength at all whereby they could stand on their feet?

Did they have any morale to lift them and to empower them to struggle for survival, knowing that the war would most surely take place the next day?

Yes! The valiant ones from Abu Talib's family, as well as the elite from among the Imam's followers, were most ecstatic! They were firmer in their determination to fight to the last drop of their blood than any time before!

They were elated on account of the divine bliss and happiness awaiting them! Whenever the bad situation worsened, they even smiled more, teased one another, became happier and more rejuvenated.

Since at Ninawa they opted for death

Seeing some marks for treachery

This one smiled, that laughed

In happiness and in ecstasy

Though death never wears a smile.

Burayr joked with ‘Abdul-Rahman al-Ansari, whereupon the latter said, “Is this the time for indolence?!” Burayr said, “My people know very well that I never liked indolence in any phase of my life, but I am in high spirits on account of what we will be receiving [of Allah's rewards]. By Allah!

The only barrier between us and the huris with large lovely eyes is that these folks assault us with their swords! I sincerely wish they do so this very moment!”1

Habib Ibn Muzahir came out of his tent wearing a big smile. Yazid Ibn al-Hasin al-Hamdani said to him, “This is not the time to smile about anything.” Habib said to him, “On the contrary: what other time is more worthy of smiling?! As soon as these folks attack us with their swords, we will find ourselves embracing the Huris!”2

They remained quite energetic, alternating between a deep involvement in acts of adoration and the readying of their weapons for the fight, as if they were bees in a bee-hive in the noise of their commotion!

Some were standing in prayers while others were sitting or bowing. One of them, al-Dahhak Ibn ‘Abdullah al-Mashriqi, said, “A regiment of cavaliers belonging to Ibn Sa’d passed by us, and one of their men heard al-Husayn (‘a) reciting the verse saying,

‘Let not those who disbelieve think that Our granting them respite is better for their souls; We grant them a respite only so that they may add to their sins, and they shall have a disgraceful chastisement. On no account will Allah leave the believers in the condition in which you are till He distinguishes the evil [doers] from [the doers of] good' (Qur’an, 3:178-179).

That man commented saying, ‘We, by the Lord of the Ka’ba, are the doers of good; He has distinguished us from you.' Burayr said to him, ‘O man of debauchery! Shall Allah really count you among the doers of good?!

Come to our camp and repent your great sins, for by Allah, we are the good ones while you are the bad ones.' The man [citing a verse from the Holy Qur’an] said sarcastically to him, ‘And I am a witness to that!'”4

It is reported that on that same night, as many as thirty-two men defected from the camp of Ibn Sa’d and joined al-Husayn's camp5 after having seen how the latter were supplicating and praying, demonstrating the most sincere devotion and submission to Allah Almighty.

‘Ali Ibn al-Husayn (‘a) has said, “I heard my father on the night preceding the day on which he was killed saying, as he was mending his sword,

O Time! Fie upon you for a friend!

How many do you have, at dawn and at dusk

Of friends and of vengeance seekers,

While Time with a substitute is never pleased?

But the affair is with the Mighty One

And every living being will go his way.

“He repeated them twice or thrice; therefore, I understood his implication, so I was overcome with tears, yet I remained silent, knowing that fate was near. As for my aunt, Zainab (‘a), once she heard those verses, she leaped and went to see him.

She said to him, ‘Woe unto me! Shall I survive you?! I wish death had deprived me of life! My mother, Fatima (‘a), has just died followed by my father ‘Ali (‘a) then my brother al-Hasan (‘a)!6 O vicar of the past generations and the best remnant of those that remain!' Al-Husayn (‘a) consoled her and admonished her to persevere, telling her,

‘O sister! May Allah console you! Be informed that earthlings die, and that even those who live in the heavens do not live forever. Everything shall perish except His countenance; my consolation, and that of every Muslim, is that the Messenger of Allah (S) is our best example.'

She, peace be upon her, said to him, ‘Do you force yourself on it? This causes my heart to swell even more, and it surely is harder on my soul.'7

Then al-Husayn (‘a) instructed his sister, Zainab, to refer to ‘Ali Ibn al-Husayn (‘a) with regard to any ahkam and to convey the same to the Shi’as as a measure to protect the new Imam.”

Ahmad Ibn Ibrahim testifies to the authenticity of the above; he has said,

“I visited Hakima daughter of Muhammad son of [Imam] ‘Ali al-Riďa (‘a) and sister of [Imam] Abul-Hasan al-’Askari (‘a) in 282 A.H (895 A.D.) in Medina, and I spoke to her from behind a curtain.

I asked her about her religion, so she named the Imams whom she emulated, naming one of the sons of [Imam] al-Hasan (‘a). I asked her whether she was emulating them due to her observation or on account of what is reported on their behalf. She said, “By way of what is transmitted by Abu Muhammad who recorded it for his mother.”

I asked her, “Should I emulate one who instructs a woman?!” She said, “It is emulating al-Husayn Ibn ‘Ali in Abu Talib (‘a) who instructed his sister Zainab in the open;” so I realized that anything which was being attributed to Zainab was done only to protect the identity of ‘Ali Ibn al-Husayn (‘a).

Then she said, “You are people who record what goes on. Have you not reported saying that the ninth from among the offspring of al-Husayn (‘a) shall distribute his estate during his own lifetime?””

She was actually referring to p. 275, chapter 49, first edition of as-Saduq's book Ikmal ad-Din wa Itmam al-Ni’ma.

Then the Imam (‘a) ordered the tents to be pitched beside one another so that they would be able to face the enemy from one direction. He also ordered a ditch to be dug behind them and to be filled with firewood which was then lit so that the enemy’s horses would not attack from that direction. Fighting, hence, would be confined to one front.9

He, peace be upon him, went out in the depth of the night outside the tents in order to inspect the hills and plateaus and to find out whether there was anyone lying in ambush for them, or a place from which the cavalry might attack.

Then he, peace be upon him, returned holding the hand of Nafi’ as he was saying, “This is it, by Allah, a promise which can never be broken.” Then he said to him, “Why don't you make your way between both of these mountains and save yourself?” Nafi’ fell down kissing the Imam's feet and saying, “May my mother lose me!

I bought my sword for a thousand [dinars] and my horse for the same; by Allah Who has blessed me with your company, I shall never abandon you even if they both are exhausted because of my attacks and retreats.”

Then al-Husayn (‘a) entered Zainab's tent as Nafi’ remained outside it on guard waiting for al-Husayn (‘a) to come out.

He heard Zainab saying to him, “Have you verified the intentions of your companions? I fear lest they should abandon you once the attack starts.” He said to her, “By Allah! I have done so and found them brave and valiant, friends who are more eager to die for me than an infant for his mother's milk.”

Nafi’ said, “When I heard him say so, I wept and went to see Habib Ibn Muzahir to tell him what I overheard of the dialogue between him [al-Husayn] and his sister Zainab.”
Habib Ibn Muzahir said, “By Allah!

Had I not have to wait for his orders, I would have attacked them this very night. I have left him with his sister, and I think the women are terrified. I shared their feeling of depression; so, could you please gather your companions and say something nice to these ladies?” Habib then stood up and shouted, “O men of zeal! O lions!”
They rushed from their tents like fierce lions. To Banu Hashim he said, “Go back to your places; may your eyes never be deprived of sleep.” Then he turned to his fellows and narrated to them what he and Nafi’ had witnessed and heard.

They all said, “By Allah Who has blessed us with such a stand! Had we not been waiting for Husayn's orders, we would have hurried this very minute to attack; so, calm yourself and cool your eyes.” Al-Husayn (‘a) supplicated to Allah to reward them with goodness.

Then he said, “Let us all go to see the ladies to comfort them.” Habib accompanied him together with his companions. They shouted out, “O honourable ladies of the Messenger of Allah! Here are the swords of your slaves who have vowed never to thrust them except in the necks of anyone who wishes to harm you!

Here are the lances of your slaves who have sworn never to plant them except in the chests of whoever terrorizes your quarters!” Hearing them, the women came out crying and wailing and said, “O men of goodness! Please do protect the daughters of the Messenger of Allah and the ladies of the Commander of the Faithful!” Everyone cried, so much so that the earth seemed to get dizzy...10

In the predawn of the same night, al-Husayn (‘a) dozed off for a short while then woke up and informed his companions that he saw in a vision dogs charging at him and mauling him, the most fierce among them being a spotted one, and that the one who would kill him from among those men would be leprous.

In another vision he saw the Messenger of Allah (S) accompanied by a group of his companions and was saying to him, “You are this nation's Martyr, and those in the heavens have congratulated each other on account of your martyrdom, and so have those who occupy the High Plane.

Let your breakfast be with me, and do not be late, for here is an angel who has descended from the heavens in order to take your blood in a green glass vase.”11

10. Muhammad Jawad Shubbar, Al-Dam’a al-Sakiba, p. 325. The name of Hilal Ibn Nafi’ is mentioned twice in his statement, which is an error. It is confirmed that the name is Nafi’ Ibn Hilal, as recorded in the ziyarat of the area, al-Tabari's Tarikh, and Ibn al-Athir's Al-Kamil.

That day was spent by the family of Muhammad, peace of Allah be upon him and his progeny, by continuous weeping and wailing. Its pain penetrated the hearts, incinerating them. The eyes were filled with bloody tears. You could hear nothing except the cries of those who suffered the loss of a dear one and hear the sighs of those deeply depressed. You could see only those whose hair stood up and who demonstrated their exhaustion because of the tragedy. There were those who kept covering their heads with the dust as a sign of grief, those who beat their chests in agony, those who beat their forehead and were struggling to stay alive while putting one hand on the chest and another to beat it.

People looked as though they were intoxicated, but they were not; the horror of the painful tragedy made them look like that.

Had you been able to hear how those in the Higher Plane were wailing, you would have realized the cry of the cosmos and the wailing of the huris in the chambers of Paradise as they moaned and groaned, cried, sighed and lamented. All the Imams of Guidance were likewise tearful, wailing and weeping.

There is no exaggeration here at all. The Martyr had in him the fragrance of the Message, the glow of the caliphate, and the wreath of the Imamate.

He is none other than the grandson of the Chosen Prophet (S), the son of Fatima al-Zahra’ (‘a), the chosen wasi, and the brother of the other grandson of the Prophet (S), the Hujjah against the creation. Yes, he is the treasured Sign, the joined mercy, the safeguarded trust, and the gate wherewith people are tried.

His tragedy is no less worthy of such tears or condolences. Had the hearts been split into bits and pieces, and had those grieved died grieving over such a great calamity, it would still have been less than it deserves.

Do you see life being worthy of anything so long as the very essence of life is he himself, the living and the pure essence? What is the value of tears shed as long as Allah's “Vengeance on Earth” is thus bereaved? Should the eye be cooled as it sees the victims from Muhammad's family slaughtered on the ground, their parts cut off, their bodies cut to pieces by the swords, lances having feasted on them, and arrows having pierced them?

They were spent thirsty on the bank of the flowing Euphrates wherein the dogs wade and from which wild beasts drink while the family of Muhammad (S) was prohibited from drinking of it.

What a true follower, who emulates the great Prophet (S), ought to do is to cry as this great Prophet (S) did for the mere mentioning of his name and the remembrance of his tragedy3, to hold mourning ceremonies commemorating the martyrdom of the Master of Martyrs, and to require everyone in his house to mourn him.

And let them console one another on account of what happened to al-Husayn (‘a) just as Imam al-Baqir (‘a) has said, “May Allah increase our rewards and yours for mourning al-Husayn (‘a), and may He count us and your own selves among those who seek revenge for him in the company of His wali, al-Mahdi (‘a), from the Progeny of Muhammad, peace be upon them.”4

‘Abdullah Ibn Sinan came once to visit Imam as-Sadiq (‘a) on ‘Ashura. He found the colour of his complexion to have changed. He was grief-stricken; tears were trickling down his cheeks like pearls.

He said to him, “Why are you weeping, O son of the Messenger of Allah?” He, peace be upon him, answered him by saying, “Are you oblivious to the fact that al-Husayn (‘a) was martyred on this day?”

Then he ordered him to look like one who has just been afflicted by a great calamity, to unbutton his shirt, uncover his arms, to leave his head uncovered, and to fast for an entire day and to break his fast with water one hour after ‘asr time, since that was the time when Muhammad's Progeny became bereaved with that great loss.

Then he said to him, “Has the Messenger of Allah (S) been alive, he would be the one to console.”5

Imam al-Kaďim (‘a) was never seen smiling during the first ten days of Muharram. He looked very sad, and on the tenth day, such sadness reached its peak, so it was his day of grief and agony.

Imam al-Riďa (‘a) has said, “It is for people like al-Husayn (‘a) that the mourners should weep. The memory of the day when al-Husayn (‘a) was martyred surely causes our eyelids to swell. Our man of dignity was humiliated in the land of karb and bala’.”

Saluting his gravesite, al-Hujjah from among Muhammad's Progeny, may Allah hasten his reappearance, says, “So I shall mourn you in the morning and in the eve, and with tears of blood shall I over you weep.”

So, should we not abandon merriment and put on the robes of grief? Should we not cry? Should we not learn how to glorify Allah's Signs by mourning the martyr who died thirsty on the tenth of Muharram?

5. Ibn al-Mashadi, Mazar. The author is one of the prominent figures of the sixth century A.H. (the twelfth century A.D.).

6. According to p. 540, Vol. 5, of Shu’ara’ al-Hilla, this poem was composed by Shaikh Hadi al-Nahwi who died in 1225 A.H./1810 A.D.

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Al-Husayn on ‘Ashura

Both Ibn Qawlawayh and al-Mas’udi1 have said that when it was the tenth of Muharram, al-Husayn (‘a) led the morning prayers for his band then stood up to deliver a sermon. He praised Allah and glorified Him then said, “Allah Almighty has permitted your being killed today; so, you should persevere, and you should fight.”

Then he prepared them for the battle in one line. They were eighty-two horsemen and two footmen. He let Zuhayr Ibn al-Qayn be in the right wing and Habib Ibn Muzahir on the left. He and his family members remained in the center.2

He gave his standard to his brother al-’Abbas3, having found the moon of the Hashemites the best qualified of all the men with him to carry it, the most safeguarding of the trust, the most kind, the most zealous in calling for his principles, the one who was the best to unite his kinsfolk, the most valiant in protecting them, the most firm in the battle, the most composed and the most courageous.4

With the exception of al-Hurr al-Riyahi, all the other men took part in fighting al-Husayn (‘a).

Ibn Sa’d put ‘Amr Ibn al-Hajjaj al-Zubaydi in charge of the right wing. On the left wing, he gave charge to Shimr Ibn Thul-Jawshan al-’Amiri. The cavaliers were commanded by ‘Izrah Ibn Qays al-Ahmasi. The footmen were commanded by Shabth Ibn Rab’i. The standard was with the latter's slave, Thuwayd.6

They came circling around the tents, seeing how the fire was raging in the ditch. Shimr shouted as loud as he could: “O Husayn! Have you resorted to the fire soon enough before the Day of Judgment?”

Al-Husayn (‘a) asked, “Who is the inquirer? It seems as if he is Shimr Ibn Thul-Jawshan!” The answer came in the affirmative, whereupon the Imam (‘a) said to him, “You son of the goat herder! You are more worthy of the fire than I!” Muslim Ibn ‘Awsajah was about to shoot him with an arrow, but al-Husayn (‘a) prohibited him saying, “I hate to start fighting them.”7

Having cast a look at the troops that resembled a torrent, al-Husayn (‘a) raised his hands to supplicate thus:

“Lord! You are my trust in every adversity, my hope in every hardship! You are to me my trust and treasure for whatever afflicts me!

How many worries have You removed and dissipated that over-burdened my heart, exhausted my plans, betrayed my friends, and elated my enemy which I complained to You, having placed my hope upon You? You are the Originator of every blessing and the ultimate end of every wish”8

Al-Husayn (‘a) called for his camel. Having mounted it, he called out loudly enough to be heard saying:

“O people! Listen to my speech and do not rush till I admonish you with that which I owe you, and so that I tell you why I have come here; so, if you accept my excuse and believe my statement and fare with me with equity, you will be much happier, and you will see no reason to expose me to this.

But if you do not accept my reason and do not fare with me with equity, then gather your affair and your accomplices, and do not feel sorry for what you do but effect your judgment in my regard and do not grant me any respite; surely my Lord is Allah Who revealed the Book and He looks after the righteous”.

When the women heard his statement, they cried and wailed, and their voices grew loud, whereupon he sent them his brother, al-’Abbas, and his son, ‘Ali al-Akbar, to ask them to remain quiet and not to cry.

Once the ladies were quiet, al-Husayn (‘a) praised Allah again and glorified him, blessed Muhammad and all angels and prophets, delivering a speech that no orator before or after him was more outspoken9. Then he said,

“O servants of Allah! Fear Allah and be on your guard with regard to this life which, had it remained for anyone at all, the prophets would have been the most worthy of it and the most pleased with fate. But Allah created this life so that it would perish.

What is new in it will soon grow old. Its pleasure diminishes and its happiness is fleeting. A man's home is but a mound, and one's house is a fort; so, get ready for the next, for the best with which you prepare yourselves is piety. Fear Allah so that you may be the winners10.

O people! Allah, the most Exalted One, created life and made it a temporary abode, taking its people from one condition to another.

Conceited is whoever gets fascinated by it, and miserable is whoever gets infatuated by it. So, do not let this life deceive you, for it shall disappoint whoever trusts and desires it! I can see that you have all set your minds on doing something because of which you have caused Allah to curse you and to turn His Glorious Countenance away from you, causing you to be the object of His Wrath Kind is our Lord, and mean servants of His are you!

You declared obedience to and belief in Muhammad the Messenger (S), then you put your ranks together to kill his Progeny and offspring! Satan took full control of you, making you forget the remembrance of Allah, the Great.

Perdition, hence, is your lot and ultimate end! We belong to Allah, and to Him is our return. These are people who have turned apostates after having believed, so away with the oppressive people11.

O people! Identify me and find out who I am! Then go back to your evil selves and blame them, then see whether it is lawful for you to violate my sanctity. Am I not the son of your Prophet's daughter, the son of his wasi and cousin, the foremost to believe, the one who testified to the truth of what he had brought from his Lord?

Is not Hamzah, the Master of Martyrs, my uncle? Is not Ja’far at-Tayyar my uncle? Have you not heard that the Messenger of Allah had said about me and about my brother: “These are the masters of the youths of Paradise”?

So if you believe what I say, which is the truth, let me swear by Allah that I never deliberately told a lie since I came to know that Allah hates lying and liars, and that lying is detrimental to those who invent it.

But if you disbelieve in me, there are among you those who, if you ask them, can inform you of the same.

Ask Jabir Ibn ‘Abdullah al-Ansari, Abu Sa’id al-Khudri, Sahl Ibn Sa’id al-Sa’idi, Zayd Ibn Arqam, and Anas Ibn Malik, and they will tell you that they have heard these ahadith of the Messenger of Allah with regard to myself and to my brother. Is this not sufficient to curb you from shedding my blood?!”

Al-Shimr then said, “He worships Allah by a letter, had he known what he is saying!” Habib Ibn Muzahir said to him, “By Allah! I see you worshipping Allah on seventy letters, and I testify that you are truthful when you say that you do not know what he is saying! Allah has surely sealed your heart!”

Al-Husayn (‘a) then said, “If you doubt what I have said, do you doubt that I am the son of your Prophet's daughter?! By Allah, there is no son of a Prophet from the east of the earth and the west besides myself, be it among you or among others. Woe unto you! Are you seeking revenge on me for killing one of you? Or is it on account of your wealth which I devoured? Or are you seeking qisas?”

None of them spoke a word to the Imam (‘a), so he called out, “O Shabth Ibn Rab’i! O Hijr Ibn Abjar!

O Qays Ibn al-Ash’ath! O Zayd Ibn al-Harith! Did you not write me saying, ‘Come, for the fruits are ripe, the pastures are green, and you will come to troops ready for your command'?”
They said, “We did not do so.”

The Imam (‘a) said, “Subhan-Allah! [Glorified is Allah]. Yes, by Allah, you did exactly so!”

Then he said, “O people! If you hate me, let me go away from your sight to a safe place on earth” Qays Ibn al-Ash’ath said to him, “Are you not going first to accept the authority of your cousins? They surely will not deal with you except most amicably, and they will not harm you in the least.”

Al-Husayn (‘a) said to him, “Are you the brother of your brother?! Do you want Banu Hashim to demand that you pay for the blood of someone else besides that of Muslim Ibn ‘Aqil? No, by Allah! I shall not give them as the subservient ones give, nor shall I flee from them as slaves flee!12

O servants of Allah! I have sought refuge with Allah, your Lord and mine, against your stoning me, and I seek refuge with my Lord and yours against any arrogant person who does not believe in the Day of Reckoning.”

The Imam (‘a) alighted from his she-camel, asking ‘Uqbah Ibn Sam’an to tie it for him.13

A number of men, including ‘Abdullah Ibn Hawzah al-Tamimi15, came charging in the Imam's direction. “Is Husayn among you?” shouted ‘Abdullah once, twice, and thrice. After the third call, al-Husayn's companions said, “Al-Husayn (‘a) is right here; what do you want from him?”

He said, “O Husayn! Let me convey to you the good news of your going to hell!” Al-Husayn (‘a) said, “Liar! Rather, I shall meet a Lord Who is Forgiving, Gracious, Obeyed, and He accepts intercession..., but who are you?”

“I am the son of Hawzah,” the rogue said, whereupon al-Husayn (‘a) raised his hands till the whiteness of his armpits became visible as he supplicated thus: “O Lord! I invoke You to hurl him into the fire!”

Ibn Hawzah became so angry that he instantly charged at the Imam (‘a). A small dry rivulet was in the way between them. As the charger leaped over it, the rider fell. One of his feet remained hooked in the stirrup.

His other foot as well as leg and thigh remained hanging. The horse kept dragging him, causing him to hit the rocks and tree stumps in its way16, finally hurling him into the burning fire of the ditch. He died instantly by burning. It was then that Imam Husayn (‘a) prostrated to thank Allah, praising Him for swiftly responding to his invocation, raising his voice as he said,

“Lord! We are the Ahl al-Bayt of Your Prophet, his offspring and kinsfolk, so do split the spine of those who oppressed us and usurped what belongs to us, surely You hear, and You are ever near!”

Muhammad Ibn al-Ash’ath [sarcastically] asked the Imam, “What kinship do you have with Muhammad (S)?” Al-Husayn (‘a) said, “Lord! Muhammad Ibn al-Ash’ath says there is no kinship between me and Muhammad!

Lord! Show me today how You swiftly humiliate him!” Allah did, indeed, swiftly respond to the Imam's supplication: Muhammad Ibn al-Ash’ath came out of the army, alighted from his horse and started defecating. As he was thus engaged, a black scorpion bit him, leaving him polluted with his own feces17, killing him just as the villain's private parts were thus exposed18.

Masruq Ibn Wa'il al-Hadrami has said, “I was in the vanguard of the horsemen who came to fight al-Husayn son of ‘Ali (‘a) hoping to cut his head off and win by it favour with Ibn Ziyad. Having seen what happened to Ibn Hawzah, I realized that there is a sanctity and a special status of Ahl al-Bayt (‘a) with Allah, so I left the people saying, ‘I shall not fight them and thus be hurled into the Fire.'”19

Zuhayr Ibn al-Qayn came out on a horse with a huge tail, fully armed. He shouted out:
“O people of Kufa! Be forewarned of a torment from Allah! It is the obligation of each Muslim to admonish his brethren. Till now, we are still brethren following the same religion so long as the sword does not interfere between us.

You deserve to be admonished; so, once the sword starts doing its thing, none of you shall be protected from such a torment. We will then be one group and you will be another. Allah has tried us and your own selves through the offspring of His Prophet Muhammad (S) in order to see what we and you will be doing.

We call upon you to support them and to abandon the tyranny of Yazid and ‘Ubaydullah Ibn Ziyad, for you should not expect from them except evil so long as they rule over you. They will gouge out your eyes and amputate your hands and legs. They will mutilate you and crucify you on palm trees.

They will kill the best among you, and they will kill those among you who know and recite the Qur'an such as ‘Hujr Ibn ‘Adiy and his fellows and also Hani Ibn ‘Urwah and his likes”.

They taunted him and praised ‘Ubaydullah Ibn Ziyad and even supplicated for him. Then they said, “We shall not leave this place before killing your friend and all those who accompany him, or we safely send him and them to ‘Ubaydullah Ibn Ziyad.” Zuhayr said, “O servants of Allah!

The descendants of Fatima (‘a) are more worthy of being loved and supported than the son of Sumayya! But if you do not support them, I seek refuge with Allah against you killing them! Save this man from Yazid, for by my life! Yazid will be satisfied with your obedience to him even if you do not kill al-Husayn (‘a).”

Shimr shot him with an arrow saying, “Shut your mouth! May Allah forever silence your voice! You have bored us with talking too much!” Zuhayr said, “You! You son of the man who urinates on his heels! I was not addressing you, for you are, by Allah, an animal, and I do not think that you fully understand even two verses from the Book of Allah!

So, be prepared to be shamed on the Day of Judgment, and be prepared for a very painful chastisement!”

Shimr said, “Allah will soon kill you and your friend.” Zuhayr said to him, “Are you scaring me with death? By Allah! To die with him is more pleasing to my heart than having to live forever among you, folks.” He then loudly called out to them, “O servants of Allah! Let not this crude ruffian and his likes deceive you with regard to your creed!

By Allah! Muhammad's intercession shall never reach those who spill the blood of his offspring and Ahl al-Bayt (‘a) or those who kill their supporters and who protect their women.”

A man from among his group called out to him saying, “Abu ‘Abdullah is telling you to go back, for the believer from among the family of Pharaoh had admonished his people and was quite eloquent in doing so. You have admonished these folks and you have been quite eloquent had admonishment and eloquence been of benefit for such people.”20

Burayr Ibn Khudayr sought al-Husayn's permission to deliver a speech He was a mentor, a tabi’i, a qari, actually one of the most prominent qaris of Kufa's grand mosque. Among the people of Hamdan he enjoyed a great deal of honour and prestige.

Having acquired permission, he stood near the enemy and said:

“O people! Allah sent Muhammad (S) as bearer of glad tidings, a warner, a caller to Allah's Path and a lantern of noor. Here is the water of the Euphrates wherein black boars and dogs wade, yet it has been made taboo for the son of the daughter of Allah's Messenger! Is this how you show your gratitude to Muhammad (S)?!21

They said to him, “O Burayr! You have already said too much, so spare us for, by Allah, al-Husayn (S) shall suffer of thirst just as those before him had suffered.” He said, “O people! Muhammad's offspring are now among you!

These are his offspring, progeny, daughters and ladies; so, let us know what you have in mind, what you are planning to do with them.” They said to him, “We intend to put them at the disposal of the governor ‘Ubaydullah Ibn Ziyad who will fare with them as he sees fit.”

He asked them, “Are you not satisfied if they go back to whence they had come from? Woe unto you Kufians! Have you forgotten the letters you wrote and the pledges you made, invoking Allah to be a Witness over you and over what you said therein?!

Did you invite the family of your Prophet, claiming you would defend them with your own lives, then, when they came to you, you now want to hand them over to Ibn Ziyad and even prohibited them from drinking of the Euphrates' water?! Evil, indeed, is the way how you succeeded your Prophet (S) in faring with his offspring! What is the matter with you?!

May Allah deprive you of drinking on the Day of Judgment, for surely you are a most evil people!” Some of them said to him, “Man, we do not know what you are talking about!” Said he, “All Praise is due to Allah Who blessed me with more insight than you. Lord!

I invoke You to testify that I dissociate myself from the deeds of these people! Lord! Direct their mischief against their own selves so that they may meet You and You are angry with them.” It was then that arrows started pouring on him, forcing him to retreat.22

Al-Husayn (‘a) rode his horse and took a copy of the Holy Qur’an which he spread over his head then stood in front of those people and said, “O people! The Book of Allah and the Sunnah of my grandfather, the Messenger of Allah (S), are the arbitrators between you and me.”23

Then he asked them whether the sword, the battle gear, and the turban that he was wearing belonged to the Prophet (S), and they all testified that they, indeed, were. Then he asked them about the reason why they were planning to kill him. “In obedience to the governor ‘Ubaydullah Ibn Ziyad,” they said. He, peace be upon him, then addressed them in these words:

“Woe unto you, O people, shame and infamy! You sought our help in earnest, so we came to help you in apprehension, then you unsheathed your swords in violation of your vows, kindling a fire against us which we ignited against our enemy and yours.

Now you have sided with your own enemies against your friends. Such enemies have disseminated no equity among you, nor do you hope for their reform; so, be forewarned of calamities!

You abandoned us, keeping your swords resting in their scabbards, enjoying your comfort and ease, thinking you are acting wisely! But you opted to fall greedily upon life like the swiftest of all birds, throwing yourselves on it as butterflies fall into the fire! So, thus do you violate your vows!

May you be crushed, O slaves of this nation, splinters of the parties! You have forsaken the Book of Allah, distorted His Word, becoming the party of evil, the breath of the devil, the ones who put out the Sunnah! Woe unto you!

Are you really supporting such sort of people while thus betraying us?! Yes, by Allah! It is your same age-old custom of treachery which goes back to your own roots and upon which your branches grow! You, hence, are the worst fruit, an eyesore to the beholder, a morsel to the usurper!

Truly the bastard-son who is the offspring of the bastard-son has bidden us to either unsheathe our swords or succumb to humiliation! Far, it is, from us to do either!

Far, it is, from us to accept humiliation! Allah Himself refuses that we should ever be thus humiliated, and so does His Prophet, and so do the believers! Ours are honourable chambers, men of dignity, souls that refuse to prefer obedience to the lowly over dying in honour and dignity! I most surely am attacking with this family, though small in number, though being betrayed by those who promised to support me...”

Then the Imam (‘a) cited the following poetry verses by Farwah Ibn Musayk al-Muradi24:

So if we chase, we do so headlong,

But if we flee, none chases us away,

Not out of cowardice at all,

But it is only our fate that we should be

Thus, and because of others' authority;

So tell those pleased with our calamity:

They shall meet what we have just met;

If Death spares some people his throes,

It is only because to others he goes.

Having said so, he continued his speech thus:
“By Allah! You shall not linger after this incident except as long as one stays on his horseback. The grinding stones shall then spin you, shaking you as the axis shakes; this is a promise which my father had been promised by my [grand]father, the Messenger of Allah (S): [then he cited the verse saying]:

“... then resolve your affair and (gather) your associates, then let not your affair remain dubious to you, then have it executed against me and give me no respite” (Qur’an, 10:71).

The Imam (‘a) then raised his hands as he supplicated thus:

“Lord! Keep rain water from them and send upon them years like those of Yousuf's, and send upon them the slave of Thaqif to make them drink of a most bitter cup, for they lied to us and betrayed us, while You are our God; upon You do we rely, and to You is our destiny.25

Allah will not let a single one of them without having sought revenge on him on my behalf: my killer shall be killed; whoever deals a blow against me shall be dealt likewise; He shall most certainly seek victory for me, for my Ahl al-Bayt (‘a), and for my supporters”.26

al-Husayn (‘a) called upon ‘Umar Ibn Sa’d to come forward. The latter very much hated to look the Imam (‘a) in the eyes. The Imam (‘a) said to him, “O ‘Umar! Do you really claim that you will kill me so that the bastard-son will make you the wali of the land of Rey and Jurjan?! By Allah! You shall never have such an enjoyment!

This is a promise already made; so, do whatever you wish, for you will not be pleased after my demise with either this life or with the life hereafter! It is as though I can see your head mounted on a stick and the children of Kufa tossing it from one to another, using it as a toy.” ‘Umar, outraged, turned his face away from the Imam (‘a).27

Having heard his speech and his plea for help, al-Hurr came to ‘Umar Ibn Sa’d and said, “Are you going to fight this man?” “Yes, by Allah,” said ‘Umar, adding, “a fight in the easiest part of which heads will roll down and hands will be cut off.”

Al-Hurr asked him, “What is your objection to his offer of departure?” ‘Umar answered: “Had it been up to me, I would have accepted it, but your governor refuses.”

Al-Hurr left him and stood by the others. Beside him stood Qarrah Ibn Qays whom he asked, “Have you watered your horse today?” “No,” came the answer. “Do you then wish to do so?” was al-Hurr's question.

Qarrah took that statement to imply that al-Hurr was reluctant to fight al-Husayn (‘a) and did not wish to be seen by him defecting, so he walked away from him. Al-Hurr kept getting closer and closer to al-Husayn (‘a). Al-Muhajir Ibn Aws asked him, “Do you want to charge at him?”

Al-Hurr remained silent. He felt chilled to the bones, so he shivered. Having seen him shiver, al-Muhajir felt terrified and said to him, “Had I been asked: ‘Who is the most daring of all the Kufians?', I would have given no name other than yours; so, why do I see you look like that?”

Al-Hurr said, “I am giving my soul the option between choosing Paradise or hell. By Allah! I do not prefer anything over Paradise even if it means I will be burnt alive.” Having said so, he beat his horse in the direction of al-Husayn (‘a).28

Turning his spear upside down and holding his shield the opposite way, he came lowering his head, feeling too shy to look at the Prophet's family in the eyes because of having exposed them to such hardship, bringing them to such a place where neither water nor grass could be found. Loudly he spoke these words:

“O Allah! To You do I surrender, so do accept my repentance, for I have filled the hearts of Your walis and the sons of Your Prophet with fear! O father of ‘Abdullah! I am repentant; so, can my repentance be accepted at all?”

Al-Husayn (‘a) said, “Yes. Allah will accept your repentance”.29 This statement found its place to al-Hurr’s heart, filling it with joy. He took a moment to contemplate upon the eternal life and the incessant bliss. It now became clear to him what that voice, which had addressed him, meant upon his departure from Kufa. He had a dialogue with al-Husayn (‘a). Among what he said to him was:

“When I went out of Kufa, I was addressed thus: “O Hurr! You are given the glad tidings of [going to] Paradise!” I said to myself, “Woe unto me! How can I be given such glad tidings since I am going to fight the son of the daughter of Allah's Messenger?!”30

Al-Husayn (‘a) said to him, “You have now acquired a great deal of good and a great reward.”31 A Turkish slave was with him. 32

Al-Hurr sought al-Husayn's permission to address the people, and permission was granted to him. As loudly as he could, al-Hurr called out to the Kufians thus:

“O people of Kufa! A foolish and a bad example for others have you surely set when you invited him to come to you then grieved him and surrounded him from all directions, forbidding him from going anywhere in Allah's spacious land so that he and his family might be safe, rendering him like a captive in your hands, unable to help himself.

You have prohibited him, his ladies, his children, and his companions from the flowing water of the Euphrates of which the Jews, the Christians, and the Zoroastrians drink and wherein black swine and dogs wade! Look and see how thirst has subdued them! Evil is the way whereby you have succeeded Muhammad (S) in treating his progeny! May Allah never permit you to drink on the Day of Thirst!”

His own men now started shooting him with arrows, so he was forced to retreat till he stood face-to-face with Imam Husayn (‘a).33

4. Historians differ with regard to the number of al-Husayn's companions. One view says they were thirty-two horsemen and forty footmen; this is what al-Shaikh al-Mufid says in his book Al-Irshad, al-Tabarsi on p. 142 of his book I’lam al-Wara, al-Fattal on p. 158 of his book Radwat al-Wa’izin, Ibn Jarir [al-Tabari] on p. 241, Vol. 6, of his Tarikh, Ibn al-Athir on p. 24, Vol. 4, of his book Al-Kamil, al-Qarmani on p. 108 of his book Akhbar al-Duwal, and al-Dinawari on p. 254 of his book Al-Akhbar al-Tiwal.

A second view says they were eighty-two footmen, as we are told on p. 327 of Al-Dam’a al-Sakiba of Muhammad Jawad Shubbar where al-Mukhtar is cited. A third view says they were sixty men. This is what al-Dimyari states on p. 73, Vol. 1, of Hayat al-Haywan as he discusses Yazid's reign. The fourth view says that they were seventy-three. Such is the view stated by al-Sharishi on p. 193, Vol. 1, of his book Shar Maqamat al-Hariri. The fifth view says they were forty-five horse-men and about one hundred footmen; this is what Ibn ‘Asakir says on p. 337, Vol. 4, of his book Tahthib Tarikh al-Sham. The sixth view says they were thirty-two horsemen and forty footmen; this is what al-Khawarizmi indicates on p. 4, Vol. 2, of his book Maqtal al-Husayn.

The seventh view, which is expressed by al-Mas’udi on p. 35 of his book Ithbat al-Wasiyya (published in Najaf at the Hayderi Press), counts sixty-one men. An eighth view says they were forty-five horse-men and one hundred footmen as stated by Ibn Nama on p. 28 of his book Muthir al-Ahzan and on p. 56 of his other work titled Al-Luhuf, where he relies on a tradition wherein Imam al-Baqir, peace be upon him, is quoted.

The ninth view says they were seventy-two men; this is what al-Shabrawi states on p. 17 of his book Al-Ithaf bi Hubbil-Ashraf. The tenth view, which is indicated on p. 31, Vol. 1, of al-Thahabi's book Mukhtasar Tarikh Duwal al-Islam, says that the Imam (‘a) was escorted by seventy horsemen as he departed from Medina. (And Allah surely knows best).

5. On p. 81, Vol. 1, of his book Sharh Nahjul-Balagha (Egyptian edition), the author says that their respite in Kufa lasted for one week.

12. On p. 164 of his book Jamharat Ansab al-’Arab, Ibn Hazm says, “Followers of al-Harith Ibn Rashid, a descendant of ‘Abd al-Bayt Ibn al-Harith, reneged from Islam during ‘Ali 's caliphate, so he (‘a) fought them, killing them and taking their women and children captive. Misqalah [Ibn Habirah] al-Shaybani paid their ransom and set them free, then he fled to Mu’awiyah. ‘Ali (‘a), nevertheless, went ahead and approved their being set free.”

21. According to p. 96, majlis 30 (first edition), of as-Saduq's Amali (or Majalis), it is stated that when thirst took its toll on al-Husayn (‘a) and those in his company, Burayr sought his permission to address those folks, and permission was granted to him.

24. This text we have quoted from p. 54 of Ibn Nama’s book Al-Luhuf. It is also narrated by Ibn ‘Asakir on p. 333, Vol. 4, of his book Tarikh al-Sham and by al-Khawarizmi on p. 6, Vol. 2, of his book Maqtal al-Husayn. Their texts differ from one another. On p. 205, Vol. 3, of his book Al-Isaba, Ibn Hajar al-’Asqalani says, “Farwah Ibn Musayk came once to meet the Prophet (S) in 9 A.H./630 A.D. accompanied by men from the tribe of Mathhaj. The Prophet (S) put him in charge of Murad, Mathhaj and Zubayd.” According to Al-Isti’ab, he resided in Kufa during ‘Umar's reign. In his Sirat, Ibn Hisham, commenting on the text on p. 244, Vol. 2, of Al-Rawd al-Anif, says, “When a battle broke out between Mu